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NOTES OF SERMONS. 



BY 



J. M. PENDLETON, D. D. 



But God forbid that I should glory save in the cross of our Lord Jesus 
Christ. — Galatians vi. 14. 



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PHILADELPHIA : 

AMERICAN BAPTIST PUBLICATION SOCIETY, 

1420 Chestnut Street. 



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WASHINGTON 



Entered according to Act of Congress, in the year 1886, by the 

AMERICAN BAPTIST PUBLICATION SOCIETY 
In the Office of the Librarian of Congress, at Wasbington. 



PREFATORY NOTE. 



In view of his age, and of fifty-five years in the ministry 
of the gospel, the author hopes that it will not be thought 
presumption in him to publish this volume. It has been 
prepared for the press with a desire that it may be useful 
to preachers who have not enjoyed the advantages of regular 
theological education. A majority of preachers belong to 
this class. The author can readily imagine how such 
" Notes " would have aided him in his early ministry, by 
way of suggestion as to the analysis of subjects, and the 
construction of sermons. If he has done even a little to 
smooth for others the path which he often found rough, he 
does not regret his labor. 

It is hoped also that others, besides preachers, will be 
profited by the perusal of this volume. It will be compara- 
tively easy for them to pursue the trains of thought presented 
in these " Notes " ; and it is the author's prayer that this 
exercise may conduce to their spiritual profit. 

It may be a matter of interest to some persons to know 
that the sermons of which the " Notes " are here given were 
preached while I was pastor at Upland, Pa. 

The Author. 

Bqwling Green, Ky., April 12^ 1886. 



CONTENTS. 



NO. PAGE. 

1. No Beinff Like God 9 



•rt 



2. God is Light 12 

3. God a General and a Special Saviour 15 

4. The Providence of God 18 

6. The Wonderful Christ 21 

6. Abraham Rejoicing to See the Day of Christ 23 

7. The Death of Christ , . 26 

8. Christ Forsaken of God 30 

9. The Death of Christ the Means of Redemption in All 

Ages 33 

10. The Son of Man Lifted Up 36 

11. Christ's Ability to Save 36 

12. The Dimensions of Christ's Love 40 

13. Christ's Love for Every Disciple 43 

14. All Fullness in Christ 46 

15. The Atonement of Christ, with its Experimental and 

Practical Influences 46 

16. For Jesus' Sake. 50 

A 5 



6 CONTENTS. 

NO. PAGE. 

17. All Things Given by the Father to the Son 53 

18. God, Seeing the Blood, Passes Over 56 

19. The Empty Grave of Jesus 59 

20. Jesus Delivers from Wrath 62 

21. Christ's Expectant Attitude 64 

22. The Excellence of the Gospel 68 

23. Repentance and Faith 71 

24. One Lord, One Faith, One Baptism 75 

25. What a Church is 78 

26. An Unfaithful Church in Danger of Extinction 81 

27. Spiritual Protection and Refreshment 84 

28. Trust in God Productive of Peace 87 

29. Present Confidence Inspired by Past Experience 90 

30. Pleasing God 93 

31. Likeness to Christ 96 

32. Looking to Jesus 99 

33. Holding Forth the Word of Life 100 

34. Saints in God's Hand 103 

35. Bringing Sinners to Jesus 104 

36. A Good Soldier of Jesus Christ 108 

37. Spiritual Power Ill 

38. Exercising unto Godliness 114 

39. The Christian Vocation 118 

40. Personal and Family Religion 121 



CONTENTS. 7 

NO. PAGE. 

41. The Choice that Moses Made 124 

42. The Value of Truth 128 

43. Wisdom Better than Gold 131 

44. Unselfishness 134 

45. Self-Flattery 137 

46. Uncertain Eiches and Ti'ue Riches 140 

47. Restoration of the Joy of Salvation 144 

48. The Honor of Being a Christian 147 

49. Love to Enemies 148 

50. Acquiescence in the Will of Grod 151 

51. The Weeping Sower a Joyful Reaper 153 

52. Supreme Love to Christ 155 

53. Talent-Hiding 157 

54. Praying Amiss 161 

55. Rejoicing in God in Calamity 164 

56. The Blessedness of the Pious Dead 167 

57. The Safety of Young Men 171 

58. Christ Knocking at the Door 174 

59. The Evil of Sin— Part 1 177 

60. The Evil of Sin— Part II 180 

61. Religious Indecision 182 

62. The Responsibility of Choice 185 

63. Moral Insanity 188 

64. Selling One's Self into Slavery 191 



8 CONTENTS. 

KO. PAGE. 

65. Jesus Offered for Sale 194 

66. Christ Despised and Rejected 197 

67. Procrastination 201 

68. The Sin of Ingratitude 204 

69. No Excuse for Sin 207 

70. The Office of the Law 209 

71. The Greatness of the Sin of Unbelief 212 

72. Satan an Angel of Light 216 

73. The Disease and the Physician 219 

74. Sin Wrongs the Soul.. 221 

75. A Question, a Command, and a Promise 224 



NOTES OF SERMONS. 



NO BEING LIKE GOD. 

Who is like unto thee, O Lord, among the gods? who is like thee, 
glorious in holiness, fearful in praises, doing wonders? — Exodus 15 : 11. 

This is a part of what is called, in Rev. xv. 3, the song of 
Moses. It is a song of thanksgiving, of joy, and of triumph. 
There was enough to call it forth. The Israelites, pursued 
by Pharaoh and his hosts, and trembling in fear of destruc- 
tion, saw the Red Sea open its waters and make a way for 
their escape. Their enemies followed with eager haste, and 
were utterly destroyed. "Then sang Moses and the children 
of Israel this song unto the Lord.'' They recognized his 
greatness, his power, and his glory. They saw his unap- 
proachable superiority to all other beings, and said in the 
language of the text, " Who is like unto thee ? " Theme — 

NO BEING LIKE GOD. 

Let us contemplate this truth. We are reminded of 
Paul's words in 1 Cor. viii. 5, 6, and of David's, in Psalm 
cxv. 3-8. These idol-gods were exalted by the ancient 
nations, but the true God is infinitely unlike them. Psalm 
Ixxxix. 6. There can be but one God, and he is of necessity 
supreme in power and glory. The existence of one God 
renders impossible the existence of another. One being only 
can have existed from eternity; and from him all other 

Ji2 9 



10 XOTES OF SEEMOXS. 

beings must have derived their existence. "Who. then, is 
like God? It is plain that in the exercise of creative omnip- 
otence there is no likeness between him and any other beinor. 
But it will be more satisfactory to refer to the points brought 
out in the text in proof that there is no being like God. 

I. Glorious in holiness. There is reference here to the 
moral perfections of God. The term holiness in its applica- 
tion to God is used in a limited, and in an enlarged sense. 
In its limited sense it denotes the purity of the divine nature, 
its absolute freedom from all taint of moral imperfection. 
In its enlarged sense it comprehends all the moral perfec- 
tions of God, such as goodness, justice, veracity, etc. I think 
the Scriptures, to say the least, usually employ the term in 
the latter sense. The text favors this view. Why did 
Moses and the Israelites use the words, '*' glorious in holi- 
ness"? They saw the goodness of God in their deliverance, 
they saw his justice in the overthrow of their enemies, and 
they saw his truth in the fulfillment of his promises. In 
ascribinor holiness to God, therefore, thev not onlv attributed 
to him purity of nature, but all moral excellency. The holi- 
ness of God is expansible into all other moral perfections, 
and all other moral perfections are reducible to his holiness. 
This view will shed light on such passages as these: Psalm 
xlvii. 8 ; Ixxxix. 35 ; Isaiah vi. 3 ; 1 Peter i. 16 ; E^. iv. 8. 

In saying that God is holy,, the sacred writers virtually say 
that all moral perfection is his. You "will observe that the 
text says he is glorious in holiness. That is, his holiness 
makes him glorious, or his holiness is his glory. If you say 
that each one of God's moral perfections is glorious, be it so ; 
but when you consider his holiness as the union and the cul- 
mination of all these perfections, it is clearly seen to be the 
supreme glory of his character. If you regard the splendor 
radiating from this union and culmination as what the Bible 
calls "the beauty of holiness," you will perhaps have the 



NOTES OF SERMONS. 11 

correct view. In the fact that he is "glorious in holiness/' 
there is no being like God. 

II. Fearful in praises. These words teach an important 
truth, namely, that when God does that which calls forth our 
praise, we are to praise him with reverential awe. It is to 
be deplored that some persons address God in a familiar, 
flippant manner, almost as if they thought themselves his 
equals. God is to be feared while he is praised. The idea 
contained in the words " fearful in praises," is expanded in 
Psalm Ixxxix. 7. God must have reverential praise. He is 
to be reverenced while he is praised. 

HI. Doing wonders, God did wonders in dividing the 
Red Sea. David tells that God alone does "wondrous 
things." In the highest sense this is true. The wondrous 
things done by all others are comparatively wonderful, and 
the power to do them comes from God. He performs won- 
ders, and they are seen — 

1. In creation. Seize the idea of creation, that is, the pro- 
duction of something out of nothing. The period was when 
there was nothing but God, I do not say in the universe, for 
there was no universe — nothing but God. There was no 
mind but his, and no matter at all. He willed to engage in 
the work of creation — to create matter and fashion it into 
worlds, to create angels, pure spirits, so far as we know, and 
men formed of matter and spirit. Think of the greatness 
and extent of creation — things visible and invisible. Say, 
does not God do wonders ? Who is like him ? 

2. In providence. He upholds all things. To preserve 
what has been created requires the same power that created 
We must not forget God's providential wonders. 

3. In redemption. What wonders are here ! Eph. i. 8 ; 
iii. 10; 1 Peter i. 12. There were problems connected with 
redemption which God only could solve. His wisdom gave 
the solution. His love prompted him to send his Son to die. 



12 NOTES OF SEEMOXS. 

Myriads will be saved through Christ. What wonders will 
be seen in heaven ! 

REMARKS. 

I. Love this infinitely glorious God. 

II. Believe what he says. 

III. Do what he commands. 



GOD IS LIGHT. 

. . . God is light, and in him is no darkness at aU. — 1 John i. 5. 

Two of the sublimest expressions in the Bible are to be 
found in this Epistle. They are these: "God is love/' and 
" God is light." The love and the light are in perfect con- 
cord. The love is co-extensive with the light, and the light 
is difi*used through the love. There is a blessed interpenetra- 
tion. The topic now to engage our attention is this: 

GOD IS LIGHT. 

While it is true that God is the Author of light in the 
literal sense of the word, the literal sense is not to be accepted 
in the text. The term light is here employed as a metaphor. 
It is clearly used in a figurative sense. Why ? Because there 
is that in light which strikingly represents what is in God. 
Let us then consider lig-ht — 

I. As the symbol of knowledge. By means of natural light 
we acquire knowledge. It makes us acquainted with a great 
variety of physical objects. How much we see by day, — the 
lovely flower and the majestic tree, the grassy mound and the 
towering mountain, the beautiful garden and the enraptur- 
ing prairie, the face of a friend and the blazing sun. By 
night we see the stars in their beauty and the moon in her 
glory. The telescope enlarges this circle of vision, but what 
could you see without light? I refer of course to natural 
light. Intellectual light acquaints us with matters in the 



NOTES OF SERMONS. 13 

realm of intellect. Spiritual light gives us knowledge of 
spiritual objects. Light in this threefold sense is the indis- 
pensable means of knowledge. It is therefore a fit symbol of 
knowledge. We see then why it is said that God is light. 
He has all knowledge. All the past is known to him, all the 
^present, all the future. He knows all that angel or man has 
done, or said, or thought. He knows all that is taking place 
now in all worlds. He knows how you will feel at death, at 
the judgment, and through eternity. His knowledge is intui- 
tive. 1 Chron. xxviii. 9; Acts xv. 18 ; Rom. xi. 33; 1 John 
iii. 20; Psalm cxxxix. 1-12. Surely if light is the symbol of 
knowledge, God is liglit. Darkness is the symbol of ignor- 
ance, and in him is no darkness at all. 

II. As the symbol of truth. In Isaiah viii. 20, the word 
light seems to mean truth. There is such a connection be- 
tween truth and knowledge that we cannot find out what is 
true unless we have knowledge. Light in its threefold sense 
enables us to know, so far as our finite faculties permit, what 
is true of things physical, intellectual, and spiritual. The 
limitations on our powers in the present state make it certain 
that more or less error will mix itself with the truth we learn ; 
but in God there is no darkness at all. In the divine concep- 
tions of truth there is no mistake, no error. Jehovah is the 
God of truth. Psalm xxxi. 5 ; c. 5. He is so the God of 
truth that when the Son came from the Father, he came " full 
of grace and truth " ; and the Spirit proceeding from the Fa- 
ther and the Son is "the Spirit of truth." In the cross "mercy 
and truth have met together," and the gospel which proclaims 
this fact is emphatically the truth. The strong consolation 
of the saints arises from the fact that it "is impossible for 
God to lie." If then light is the symbol of truth, God is 
light. 

III. As the symbol of holiness. Darkness symbolizes sin. 
Sinners are in darkness, and saints have been called out of 

B 



14 NOTES OF SERMONS. 

darkness into marvelous light. Holiness, the opposite of 
sin, must be symbolized by light. God speaks from heaven 
concerning his holiness. 1 Peter i. 16. What said the sera- 
phim ? Isa. vi. 3. We are required to " worship the Lord 
in the beauty of holiness." Sin is the abominable thing 
which he hates. He cannot connive at it, and did not, 
even when Jesus died. He is so holy that he cannot permit 
our souls to enter heaven till cleansed from the last stain of 
sin ; nor our bodies to appear there till raised from the 
grave in the image of the glorified body of Jesus. God is 
infinitely holy, and if light is the symbol of holiness, " God 
is light, and in him there is no darkness at all." 

IV. As the symbol of happiness and joy. Darkness is the 
symbol of wretchedness and sorrow. The finally lost will be 
cast into " outer darkness." That light represents happiness 
and joy, we learn from Esther viii. 16 ; Psalm xcvii. 11 ; Isa. 
Iviii. 8. God is called " the blessed God " (1 Tim. i. 11), and 
blessed here means happy. The joy of the Lord is the 
strength of his people. This joy is not only the joy of which 
he is the Author, but the joy which he feels. God's happi- 
ness is inconceivably great. Perhaps the best idea we can 
get of it is by pondering the words, " It is more blessed to 
give than to receive." This means that there is more happi- 
ness in giving than in receiving. To the truly benevolent, 
this is so. Now God gives, and his people receive. How 
much they receive on earth ! But think of the happiness of 
saints and angels in heaven. God gives all this ; and as it is 
more happy to give than to receive, God enjoys more happi- 
ness than all the souls on earth, and all the hosts of heaven. 
If light is the symbol of happiness and joy, God is light. 

REMARKS. 

I. Let us often think of God as light, and as "the Father 
of lights." 



KOTES OF SERMONS. 15 

II. Let us aspire to fellowship with him, that we may not 
walk in darkness. 



GOD A GENERAL AND A SPECIAL SAVIOUR. 

.... The living God, who is the Saviour of all men, specially of 
those that believe. — 1 Tim. iv. 10. 

God has been pleased to refer in his word to himself under 
various designations, and these designations convey very 
important and precious ideas. It would be a profitable exer- 
cise to gather together all the terms and forms of expression 
used in the Bible as descriptive of the nature and the w^orks 
of God. I do not think, however, that w^e should find a w^ord 
more charmingly lovely and beautiful than Saviour. This is 
the prominent term in the text which presents to our view — 

GOD A GENERAL AND A SPECIAL SAVIOUR. 

To develop these two ideas is the work of this hour. 

I. God a general Saviour, This is what is meant by 
the words, " Saviour of all men." But are these words to be 
understood absolutely ? That is, will all men be saved ? 
Surely not; for this view would render absurd the latter 
clause of the text. God is the Saviour of all men in these 
two senses : 

1. In providing salvation for all men. The Scriptures 
teach that the provision made for the salvation of sinners is 
universal. The mission of Christ into the world had a 
gracious reference to the human race. John iii. 16 ; 1 John 
ii. 2. In the latter passage, John included himself among 
Jews, but also said, "the whole world," meaning Gentile 
nations. I know not how language could more strongly con- 
vey the idea of universality. God, in the gift of his Son, 
provides salvation for all men. The atonement of Christ has 
reference to all men. It has a reference to those who are 



16 NOTES OF SERMOXS. 

finally losfc, which it has not to fallen angels. This fact is 
the only thing which justifies the universal proclamation 
of the gospel. This leads me to say that God is a general 
Saviour. 

2. In offering salvation to all men. The offer follows the 
provision. The provision would be of no use without the 
offer, and the offer would be mockery without the provision. 
The following passages teach the offer of salvation to all 
men : Mark xvi. 15 ; Luke xxiv. 46, 47 ; Titus ii. 11. Take 
these passages in their inverse order : The grace of God that 
brings salvation has appeared to all men. Repentance and 
remission of sins are to be preached among all nations. The 
gospel is to be preached in all the w^orld, to every creature. 
Can language make it plainer that the offer of salvation is 
made to all men ? In this sense God is the Saviour of all 
men. Even those who are finally lost are lost because of their 
rejection of salvation — a fact which of course proves that it 
was offered to them. You now see in what respects God is 
a general Saviour, the Saviour of all men. 

II. God a special Saviour, "The Saviour of all men, 
specially of those that believe." Salvation provided and 
offered is not actual salvation. The former has to do with 
unbelievers, the latter with believers. The rich provisions of 
the gospel do not save unless they are accepted. There is 
nothing strange in this. The most ample feast does not 
satisfy the hunger of those who do not eat of it. Every- 
where in connection with the gospel we read of faith, of 
believing. I may refer again to Mark xvi. 15, 16. The 
gospel is to be preached, but he that believeth and is baptized 
is to be saved. I call attention also to John iii. 14, 15. The 
lifting up of the Son of man on the cross includes the 
provision of salvation, but believing in him must follow to 
secure salvation. In other words, faith makes the possibili- 
ties of the cross actualities. There are several things im- 



NOTES OF SERMONS. 17 

plied in faith. There must be an object to believe in, and 
there must be a person to believe. Christ is prominently set 
forth as the object of faith, though there are a few passages 
which refer to faith as terminating on God. The text seems 
to be one of these : 1 Peter i. 21, certainly is. Faith reaches 
from him sent to him sending. The connection of salvation 
with faith shows the believer in Jesus to be a sinner. He 
needs salvation on this account; but he does not feel his 
need unless he feels that he is a sinner. For this reason T 
think repentance must precede faith. There is in repentance 
such a sense of the evil of sin and the ruin induced by it, as 
leads the sinner to feel his perishing need of salvation. Then 
the jailer's question is his, and the only answer is that of Paul. 
Acts xvi. 30, 31. Here then is an awakened sinner, and 
there is a gracious Saviour; but before there can be actual 
salvation the sinner and the Saviour must be brought 
together. How is this done? By faith. "Believe on the 
Lord Jesus Christ, and thou shalt be saved." Faith is the 
bond of union between Christ and the believer. Rom. x. 4. 
The gospel proclaims salvation, but it is "the power of God 
to salvation to every one that believeth." Rom. i. 16. 
Observe the limitation — a limitation of faith. JSTothino* 
that Jesus did during his life, nothing that he suffered on 
the cross, will avail to the salvation of an unbeliever. In- 
finite importance is attached to faith. Why? Chiefly be- 
cause it is the means by which we receive Christ. He is 
offered as a Saviour, and the believer accepts the offer, thus 
responding to the gracious proposal God makes in the gospel. 
We see now how God is a special Saviour. 

REMARKS. 

I. I need not ask if God is your Saviour in the general 
sense. 

n. But is he your Saviour in the special sense ? 

B2 



18 NOTES OP SERMONS. 

THE PROVIDENCE OF GOD. 

For the eyes of the Lord run to and fro throughout the whole earth, 
to shew himself strong in the behalf of them whose heart is perfect 
toward him. — 2 Chrou. xvi. 9. 

The kings of Israel and Judah were hostile to each other. 
This led Baasha, King of Israel, to build Ramah. His pur- 
pose is stated in verse 1. Asa, King of Judah, instead of 
looking to the Lord for help to defeat the scheme of Baasha, 
sent to Benhadad, King of Syria, for aid. He even took 
silver and gold out of the treasures of the house of the 
Lord to induce Benhadad to break his league with Baasha 
and send an army against the cities of Israel. Ver. 2, 3, 4. 
God was displeased with Asa because he relied on the King 
of Syria. Ver. 7. Asa was reminded of his former suc- 
cesses, which resulted from trusting in God. Then come 
the words of the text, suggestive of this topic : 

THE PROVIDENCE OF GOD. 

Let us notice — 

I. The doctrine of providence. This is clearly taught in 
the Scriptures. It implies — 

1. The preservation of what God has made. This accords 
with reason. God keeps in being what he was pleased to 
create. Creation and preservation are inseparable. Neh. 
ix. 6. God is Preserver. Psalm xxxvi. 6. In preserving 
his creatures, rational and irrational, he provides for their 
wants. Psalm civ. 27, 28; cxlvii. 9. God's vital power so 
pervades the universe that we live, move, and have our 
being in him. Should he withdraw his sustaining hand, 
all creatures would sink into nothingness. 

2. The control of what he has made. This differs from pres- 
ervation, though it includes it. God exercises dominion over 
all his works. His work of creation gives him the right of 
control, and this right he does not transfer. All things and 



NOTES OF SERMONS. 19 

all beings are in his hands. His providence is universal. 
He controls the movements of every planet and the fall of 
every sparrow. He gives light to the sun in the heavens and 
to the glow-worm on the earih. He is God over all. 

3. The ordering of all events. Of these events, so far as we 
are concerned, we may begin with — / 

a. The time and place of our birth. If we ask why we were 
not born a thousand years ago ? why our birth-place was not 
different? why we did not descend from different parents? — 
we can only say : The Lord did not so order it. Can you give 
any other answer ? 

6. Occurrences during life. These are more or less numer- 
ous in the life of every person. Of all things it may be said 
that God does them, or permits them to be done. Some are 
rich and some poor. Some who were rich have become poor, 
and vice versa. You have had health and sickness, prosperity 
and adversity. You know not what is yet before you, but 
God will order it. 

c. The time and place of death. Of the time, we can say, 
that it will soon come ; of the place, w^e can say nothing cer- 
tain. Were it possible, we might feel curious to know when 
and where we shall die, whether in one year or in twenty, 
whether at home or abroad, on the land or on the sea. God 
will order this. 

II. God's providence specially favors those whose hearts 
are right. What says the text? The language seems to 
imply that the eyes of the Lord are intent on looking 
throughout the whole earth, to see if there are any of his 
servants who stand in special need of his help. A perfect 
heart, in the sense of the text; is a heart whose reliance on 
God is unreserved. See ver. 8. When Asa relied thus on 
the Lord, chariots and horsemen and armies were put to 
flight. "He delivered them into thy hand." When the 
hearts of God's people are right he shows himself strong in 



20 NOTES OF SERMOIS^S. 

their behalf. In his arm is everlasting strength. He shows 
himself strong in behalf of his people: 

1. By defeating the designs of their enemies. This was seen 
in national Israel. Ex. xv. 9-12. God showed himself strong. 
He does the same thing in behalf of his spiritual Israel. 
With infinite ease he can thwart the purposes of his enemies 
and the enemies of his people. 

2. By overruling the acts of their enemies for good. Paul 
refers to a case of this kind in Phil. i. 12. The cause of Christ 
was promoted by the persecution which Paul suffered. 

3. By nerving them to the performance of duty. Acts 
xxvi. 22. 

4. By sustaining them under temptation. 1 Cor. x. 13. 

5. By delivering them out of trouble. Psalm 1. 15. 

6. By blessing them in death. Rev. xiv. 13. 

7. By imparadising them in heaven. 2 Cor. v. 8 ; Phil. i. 23. 
Jehovah-Jesus says, "Fear not, little flock; for it is your 

Father's good pleasure to give you the kingdom." Luke xii. 
32. " Father, I will that those also whom thou hast given 
me, be with me where I am ; that they may behold my glory." 
John xvii. 24. The Lord is strong to deliver his people from 
all evil and preserve them unto his heavenly kingdom. 

REMARKS. 

I. The doctrine of Providence is full of consolation. We 
are under the dominion of neither fate nor chance. An all- 
wise and gracious God has the scepter of the universe in his 
hands. Who would have that scepter elsewhere? 

II. The providence of God is universal. " The eyes of the 
Lord run to and fro throughout the whole earth." They are 
in every place. We have to live in different places, in places 
remote, it may be, from one another. Our eyes can be in but 
one place. The eyes of the Lord are in every place, and 
there is his omnipotent arm to protect. 



NOTES OP SERMONS. 21 

THE WONDERFUL CHRIST. 

And his name shall be called Wonderful. — Isa. ix. 6. 
Whose name? The name of him referred to in this verse 
as the "child born/ "the Son given," the mighty God," " the 
Prince of peace." There is but one Being in the universe to 
whom these words can be applied, namely, Christ. We direct 
our contemplations then to — 

THE WONDERFUL CHRIST. 

In showing that he is wonderful, I shall refer to some 
aspects of his person, character, and work of mediation. 
I may say that he is wonderful — 

I. In his person. We must not forget that he is the God- 
man. His person is therefore unique. It is obvious that he 
is the God-man, because he was originally God. Had he 
been originally man he never could have become the God- 
man. That is to. say, humanity could never have taken 
divinity into union with itself; but divinity did form an 
alliance with humanitv. The union of the two natures 
constituted the person of the Christ, or, the Christ himself. 
It will be seen therefore that in his person the widest ex- 
tremes of being meet, the finite and the infinite. Surely he 
is wonderful in his person. 

II. In his character. A man's character is what he is. 
He w^as pleased while on earth to call himself "the Son of 
man." This designation denotes his relation to the human 
race, but he escaped the corruption of the race by a 
miraculous assumption of our nature. All human virtues 
in their sinless integrity belong to him, and all divine 
excellences are his. His character therefore exhibits all 
the majestic glories of supreme divinity and all the milder 
glories of incorrupt humanity. Without doubt such a 
character is wonderful. 

HI. In his love. It is wonderfiil that he loved fallen men 



22 NOTES OF SER^tlOXS. 

at all, and that he loved them in preference to fallen angels. 
Whence the origin of this love? What caused it? We 
know not. Whence its discrimination between angels and 
men ? We know not. We only know that he who is 
wonderful so loved sinners of Adam's race that he was 
willing to leave his throne in heaven and come to earth 
on the errand of salvation. He knew the sacrifices in- 
separable from his incarnation. Indeed, his incarnation 
itself was a sacrifice of colossal proportions. The wonder- 
ful Christ was prompted by wonderful love in all he did. 

IV. In his death. He became incarnate in order that he 
might die. The manner in which his death was brought 
about was wonderful. It was instigated by Satan, facilitated 
by Judas, insisted on by the Jews, and accomplished by 
Pilate. They all acted freely, but he died according to the 
purpose of God, and he died voluntarily. He laid down his 
life for his enemies, and his death was an atoning death, 
designed to sustain the niajesty of the divine law and 
satisfy the claims of ofiended justice. That Christ is 
wonderful is seen in his death. 

V. I7i the power of his influence. The name cast out as 
evil, despised and execrated when he died, has more influence 
than all other names; and this influence is destined to in- 
crease till the world is filled with it. Men, Christians, and 
infidels are constantly writing "Lives of Christ," but they 
cannot exhaust the theme. Our literature and our laws are 
pervaded by the influence of Christ's name. It is a name 
above every name, and the power of his influence proclaims 
him the wonderful Christ. 

VT In the salvation of countless multitudes. Without en- 
larging on this point, I merely refer to Rev. v. 9 ; vii. 9, 10. 

REMARKS. 

I. What think you of this wonderful Christ ? 



NOTES OF SERMONS. 23 

II. What you think of him determines whether you are a 
saint or a sinner. 

III. It is a great thing to have Christ as a personal Saviour. 

IV. It is better not to be born than to live and die " with- 
out Christ." 

ABRAHAM REJOICING TO SEE THE DAY OF 

CHRIST. 

Your father Abraham rejoiced to see my day ; and he saw it, and was 
glad. — John viii. 56. 

There was nothing in which the Jews rejoiced more than 
in their lineal descent from Abraham. They were proud of 
their relationship to him. Even w4ien their unbelief and 
disobedience reached the highest point, they boasted of their 
connection with the man who was remarkable for his faith 
and obedience. This was a strange inconsistency. The Jews 
rejected Christ when he came, but Abraham looked forward 
to his coming with the deepest interest and the devoutest joy. 
This we learn from the text. My subject will be — 

ABRAHAM REJOICING TO SEE THE DAY OF CHRIST. 

It will be proper to inquire : 

I. How Abraham saw the day of Christ There can be 
no reference to literal vision. Abraham lived many cen- 
turies before the coming of Christ. He did not and could 
not see the day of Christ as the disciples of Jesus saw it* 
But there was a sense in which he saw it, namely : 

1. By the anticipation of faith. He, like other Old Testa- 
ment saints, " died in faiih," and, of course, lived in faith. 
His faith was founded on the promises of God. It could 
have no other basis on which to rest. With this basis he 
looked through the long vista of intervening years and saw 
the accomplishment of what God had said. The promise to 



24 KOTES OF SERMOKS. 

Abraham is recorded first in Gen. xii. 3 : "In thee shall all 
the families of the earth be blessed." There is a renewal of 
the promise in Gen. xviii. 18 ; xxii. 18, and in these passages 
there is a substitution of "nations" for "families." "In 
thee " does not mean in Abraham, personally, but in his seed. 
When we turn to the New Testament ^ve find this great 
promise quoted again and again ; and we learn from Gal. iii, 
16, what " seed " means. We see the important difference 
between the singular and the plural number. " He saith not, 
And to seeds, as of many ; but as of one. And to thy seed, 
which is Christ." This brings the matter to a point. Christ 
was the seed. Abraham saw in anticipation that he was to 
have an illustrious descendant, who would be the central 
figure of history, and the hope of the world. It may be said 
that he saw the day of Christ whenever — 

a. He made a sacrificial offering to God, The rite ot 
sacrifice was instituted immediately after the fall. This rite 
^vas observed by Abel, Noah, and Abraham, and was made 
prominent in the Mosaic Economy. Abraham knew that 
every sacrifice was a type, and that the antitype would be 
found in his " seed," the Messiah. He hailed his coming as 
the " substance " of which the type was the " shadow." With 
him the shedding of the blood of animals was prophetic of 
the shedding of the blood of the atoning Lamb who was to 
be manifested in " the fulness of time." 

b. When he offered his son Isaac on the altar. Of this we 
have an account in Genesis xxii. The command of God w^'^s 
positive, unprecedented, and hard for a father to obey. 
Plausible objections might have been urged, but Abraham 
did not urge them. He built an altar, laid wood in order, 
bound Isaac, and placed him " on the altar upon the wood." 
He took the knife and stretched forth his hand to slay his 
son. Never did man more fullv intend to do a thino;. The 
angel of the Lord arrested the hand of the father, and 



NOTES OF SERMONS. 25 

rescued the sod. The attention of Abraham was directed to 
a ram caught in a thicket by the horns ; and this animal was 
offered in the place of Isaac. Here we have substitution, 
and the patriarch, in seeing the day of Christ, saw that in 
him would be exemplified the doctrine of substitution as 
never before and never after. If, as is probable, the angel 
was the angel of the covenant, the pre-incarnate Saviour, we 
may imagine what he said to Abraham. We may suppose, 
too, that light so clear was shed on the mystery of the distant 
incarnation as to enable Abraham to see, more fully than 
before, the day of Christ. Faith became so strong in its 
anticipatory power as to be equivalent to sight. Thus did 
the flither of the faithful see the day of Christ. 

II. Abraham rejoiced to see Christ's day. Notice the 
words " rejoiced " and " was glad.'' The very day that 
afforded the unbelieving Jews no pleasure Abraham rejoiced 
to see, though only in anticipation. Why did he rejoice? 
There was abundant reason for his joy — 

1. He saw that the day of Christ was to have a vital eonneC' 
Hon with his own salvation. He knew that the seed of the 
woman (Gen. iii. 15) was to be his seed, and this seed was to 
be the great depositary of his personal salvation. No hope 
for him apart from Christ, who was to descend from his loins. 
We can see that Abraham had the best personal reason for 
his joy. 

2. Se saw that the day of Christ was to have an important 
connection with the best interests of his lineal descendants. He 
had been told that he was to have a numerous posterity. 
Though many temporal blessings were to be enjoyed by his 
descendants, their salvation from sin and its consequences was 
the great matter to be made possible through the ushering in 
of the day of Christ. This day, it is true, was to be darkened 
by the deep shadows of his death, but destined to shine 
brighter after his resurrection. 



26 NOTES OF SERMONS. 

3. Se saw that the day of Christ would have a world-wide 

influence for good. '*' In thee shall all the families of the earth 
be blessed " ; that is^ as we have seen, in Christ. The proclama- 
tion of mercy was to be made to the whole human race, from 
the rising of the sun to the far west, from the equator to the 
poles. This was to be done through Abraham's seed and 
Abraham's Lord. Well did the patriarch rejoice to see the 
day of Christ. 

REMARKS. 

I. The day to which Abraham looked has come. 

II. Another day, the day of judgment, will come. 

III. A right improvement of the former prepares for the 
latter. 



THE DEATH OF CHRIST. 

Who appeared in glory, and spake of his decease which he should ac- 
complish at Jerusalem. — Luke ix. 31. 

Without hesitation I may say that the death of Christ is 
the most important event that has ever taken place on earth. 
His cross is invested with a grandeur all its own. It attracts 
the attention of all the redeemed, and angels study its mys- 
teries of grace. Doubtless, the death of Jesus is the theme of 
many of the colloquies of heaven. On this theme dwelt 
Moses and Elijah on the Mount of Transfiguration. They 
were clothed with glory. They shone with a splendor like 
that of heaven. Eays of divinity darted through the vail of 
the Eedeemer's humanity. His countenance was changed and 
his raiment became white as snow. What a scene ! Moses 
and Elijah were very properly present ; the former the repre- 
sentative of the law; the latter, of the prophets. They ap- 
peai-ed to do honor to the Magnifier of the law and the Ful- 
filler of the predictions of the prophets. These two men had 
been for centuries in heaven, had seen much, had heard much, 



NOTES OF SERMONS. 27 

had learned much, but knew of nothing so full of interest as 
the "decease" of Christ about to take place at Jerusalem. 
This was the topic on which they dwelt, and I dwell on it 
to-day. 

THE DEATH OF CHRIST. 

I inquire into — 

I. The cause of his death. This we find in the love 
of God. We have the testimony of Jesus himself on this 
point as follows : " For God so loved the world, that he gave 
his only begotten Son, that whosoever believeth in him should 
not perish, but have everlasting life." John iii. 16. There is a 
blessed repetition of this teaching in Rom. v. 8 ; 1 John iv. 10. 
Of the strength of this love we can form only a feeble con- 
ception. If all the love of all the angels could be concen- 
trated into one heart, there would be unspeakably less love 
in that heart than God felt for ruined man when he sent his 
own Son on a mission of mercy. Remember, that the Son of 
God had been from eternity the object of his Father's compla- 
cent affection and delight. Isa. xlii. 1. But love to this 
world induced the Father to give up his Son. We must not 
suppose that God's love to sinners was excited by the death 
of Christ. This would be transposing cause and effect. The 
death of Christ would not have occurred at all had there not 
been previous love in the bosom of God. The gift of Christ 
is God's " unspeakable gift," but his love was antecedent to 
the gift, and the gift is emphatically traceable to the love. 

II. The nature of Christ's death. On this point opin- 
ions differ. Unitarians and Socinians concede that Christ's 
death manifests the love of God and confirms the truth of what 
Jesus taught, but they exclude from it all idea of atonement. 
They deny that his sufferings were expiatory, alid say that 
expiation was needless. They make the greatest of all 
mistakes; for it is a soul-destroying mistake. The grand 
peculiarity of the death of Christ is its expiatory nature. 



28 NOTES OF SERMOXS. 

He died as a propitiation, died to atone for sin. This is 
manifest from such Scriptures as these: "Whom God has 
set forth as a propitiation through faith in his blood/' 
" Once in the end of the world hath he appeared to put 
away sin by the sacrifice of himself." " Who his own self 
bare our sins in his own body on the tree." "And he is the 
propitiation for our sins, and not for ours only, but also for 
the sins of the whole world." Rom. iii. 25 ; Heb. ix. 26 ; 
1 Peter ii. 24; 1 John ii. 2. The death of Christ was an 
atoning death. Had it not been, there would have been no 
saving value in it. 

HI. The necessity of Christ s death, I do not refer to 
absolute necessity, for there was not such necessity. God 
might justly have permitted fallen men to perish in their 
sins, as he did fallen angels. He was under no obligation 
to save them. By the necessity of the death of Christ, I 
mean that it was necessary to render the salvation of sinners 
consistent with the law and justice of God. I have said that 
the love of God was the cause of the death of Christ. Of 
course the atonement of Jesus does not make God merciful, 
but it enables him to exercise his mercy without compromis- 
ing the rectitude and the honor of his government. Some 
vainly talk about the efiicacy of repentance to atone for 
sin. There is no such efficacy. Has repentance ever been 
regarded in civil governments as expiatory of crime? Can 
repentance repair physical or moral injury? But it is folly 
to talk of the efficacy of repentance, in view of the fact 
that no sinner ever repents independently of influences pro- 
ceedinor from the atonement of Christ. No created beinor 
could atone for sin. The universal law of creatureship is 
that all which creatures can render is due to God on their 
own account. This makes creature substitution impossible. 
Atonement, therefore, if made at all, must be made by a 
being above the law of creatureship, having the sovereign 



NOTES OF SERMONS. 29 

right of self-disposal. In other words, he who makes atone- 
ment for sin must be divine. 

IV. Tlie results of the death of Christ. I can merely 
refer to some of these. I name the following : 

1. The offer of salvation is made to all men. Jesus him- 
self says: ''Thus it is written, and thus it behooved Christ to 
suffer, and to rise from the dead the third day: And that re- 
pentance and remission of sins should be preached in his name 
among all nations.'' Luke xxiv. 46, 47. The death of Christ, 
the sacrificial value of which was proved by his resurrection, 
is the basis of the proclamation of the gospel. Salvation is 
offered to men with indiscriminate universality. There is no 
difference between the Jew and the Greek. There is nothing 
in the way of the salvation of any man but his unwillingness 
to be saved by Christ. 

2. The Holy Spirit is given. He is sent to reprove the 
world of sin. It is his province to give life to the sinner, 
dead in sin. He renews the heart, sanctifies the soul, and fits 
it for heaven. 

3. The actual salvation of countless myriads. We cannot 
tell what proportion of the human race will be saved. We 
know, however, that redemption in every case will result 
from the death of Christ. Rev. v. 9. His death will be life 
to all the saved. 

4. The divine glory will be pre-eminently promoted. The 
glory of God is the supreme end of all he does. Creation 
and providence display his glory, but redemption through the 
death of Christ far, far more. 

REMARKS. 

I. Think and talk much of this great topic. 

II. It will be the grandest theme of heaven. 



C2 



30 NOTES OP SERMOXS. 

CHEIST FORSAKEN OF GOD. 

My God, my God, why bast thou forsaken me ? — Matt, xxvii. 46. 

If this is the language of complaint, it stands alone in its 
relation to the sufferings of Christ. When his enemies seized 
and bound him, there was on his part no complaint. When 
they put a crown of thorns on his head, mocked him, spit 
upon him, smote him, he said not a word. When scourged 
by order of Pilate, he was silent. When nailed to the cross, 
there was no word of remonstrance. His bodily sufferings 
seemed to have made scarcely any impression on him. It has 
been well said that " the sufferings of his soul were the soul 
of his sufferings." These sufferings, so fearful in Gethsemane, 
became more intense on the cross, and reached their terrible 
climax when the words of the text were uttered. 

CHRIST FORSAKEN OF GOD. 

This solemn topic is the theme of our meditations. Let us 
inquire — 

I. How was Christ forsaken^ There was, of course, no 
withdrawal of the essential presence of God. This was 
simply impossible. God is everywhere. Psalm cxxxix. 7-11. 
His glorious presence in heaven, his gracious presence on 
earth, and his avenging presence in hell, are all dependent on 
his essential presence. When, therefore, Christ was forsaken 
of God, we must understand that he was left without that 
ineffable communion which he, as the second person of the 
Godhead, had enjoyed with the first from eternity. Of this 
divine communion the most exalted creatures can form only 
a feeble conception. There is what Rev. John Harris calls 
" society in the Godhead." The social bliss enjoyed by the 
Sacred Three no finite thought can reach. Our attention is 
directed in the text, not to the Spirit, but the Father and the 
Son. Manifestly the Son had ever basked in the smiles of 



NOTES OF SERMONS. 31 

the Father's face. There had been undisturbed union in 
nature, in love, in purpose, between the two. Out of this 
union grew comniunion infinite and glorious, knowing no sus- 
pension till the tragedy of Calvary occurred. Then God 
forsook the Son of his love. The manifestations of his loving 
presence were suspended. Communion with heaven was 
interrupted. What an hour was that! Christ suffering death 
at the hands of his enemies, deserted by his friends, angels 
imp)otent to help, and forsaken by his God! He was not for- 
saken in the sense that the supports of divinity were with- 
drawn from him, but in the sense that God hid his face from 
him, and left him in the excruciating loneliness which was 
never known before and never will be known again. Well 
may we ask — 

II. Why Christ was thus forsaken f 

It was necessary in order — 

1. That his death might be an atoning death. By such a 
death I mean that satisfaction be rendered to the law and 
justice of God, so that pardoning mercy can consistently 
reach the guilty. But this implies three things, namely, 
that Christ died for the guilty, that he was held answerable 
for them, and that his sufferings were inflicted by the Law- 
giver, God. If he had not died for sinners, there could have 
been no atonement. If the Divine Government had not ac- 
cepted him as the substitute for sinners, there could have 
been no atonement. If the Lawsfiver had not inflicted the 
death, there would have been no atoning quality in it. 
All these essentials to atonement are found in the death of 
Christ. I refer now more specially to the last. God, the 
Law^giver, inflicted on Christ his atoning sufferings and 
death. Isa. liii. 6, 10; Zech. xiii. 7; Kom. iii. 25. Death 
was the penalty of the law ; not natural death merely, but in 
a much higher sense, spiritual death. Jesus would not have 
met the penalty of the law if he had not died in both senses. 



32 KOTES OF SERMONS. 

Now when God forsook him, he suffered spiritual death. He 
was separated from God and made a curse for men. This 
w^as to him death in an infinitely more awful sense than the 
death of his body. Hear his words: "My God, my God, 
why hast thou forsaken me?'' Such a death, the death of 
such a Being, conferred greater honor on the law than would 
the eternal perdition of the millions of the saved. 

2. That God might show his estimate of sin. It is the 
abominable thing w^hich he hates. Of this he has given 
many proofs, beginning with the expulsion of rebellious 
angels. But when he forsook Christ on the cross he gave 
an emphasis to his estimate of sin which the revolutions of 
eternity will not disturb. Sin was charged to Christ by im- 
putation, iniquity was laid upon him, he was a sin-offering. 
While Christ was in himself altogether lovely, sin imputed 
to him and resting on him w^as so hateful that God w^as 
obliged to turn from the sight, and in so doing forsook his 
only begotten Son. In this fact the universe can see God's 
estimate of sin. 

3, That sinners might not be forsaken forever. Because 
God forsook his Son he can take sinners to his heart. It was 
because he loved the world that he gave his Son, and having 
given him laid on him our iniquities. What wonders are 
these, that because Christ was forsaken we are brought near 
to God, accepted as righteous for Jesus' sake, adopted into 
the family of God, treated as children, and made heii-s of 
heavenly glory! 

REMARKS. 

I. Despair not. Christian, if sometimes you seem forsaken 
of God. 

II. You will be with him forever in heaven. 

III. Alas for those whom God will forsake eternally ! 



NOTES OF SERMONS. 33 

THE DEATH OF CHRIST THE MEANS OF 
REDEMPTION IN ALL AGES. 

And for this cause he is the mediator of the new testament, that by 
means of death, for the redemption of the transgressions that were un- 
der the first testament, they which are called might receive the promise 
of eternal inheritance. — Heb. ix. 15. 

I assume without discussion that testament in this text sig- 
nifies covenant. The original word has this meaning, and is 
often translated covenant in the New Testament, and should 
perhaps be so rendered in every place. If any exception is 
to be made it must be in the two verses following the text. 
It is doubtful in regard to them. The text presents as our 
theme — 

THE DEATH OF CHRIST THE MEANS OF REDEMPTION IN 

ALL AGES. 

Please direct your attention first to this truth : 
I. Christ is Mediator of the new covenant The Hebrews 
were partial to the old covenant, because Moses was its 
mediator, and because its admhiistration was provided for 
under the Mosaic Economy. The reverence of the Jews for 
their lawgiver was great. They gloried in the law ordained 
by angels in his hands. But there is a better covenant, estab- 
lished on better promises. That is to say, better things are 
promised, and there is better security for the performance of 
what is promised. Christ is Mediator. In some respects he 
is like Moses; in other respects, totally unlike him, as w^e 
shall see under the next division of the subject. Moses ad- 
ministered the old covenant; Christ administers the new. 
Moses stood between God and the Jewish people; Christ 
stands between God and the human race. The old covenant 
had to do with one nation; the new has to do with all nations. 
In the highest sense of mediation there is one Mediator be- 
tween God and men, the man Christ Jesus. As he possesses 



34 NOTES OF SERMONS. 

the nature of both parties between whom he interposes, we 
may be sure of his fitness and competency to carry into effect 
all the purposes of his interposition. 

II. The Mediator s death the means of redemption in all 
ages. Here w^e may see the unlikeness between Christ 
and Moses. The latter did not redeem his people by 
means of his death. Their redemption was specially depend- 
ent on his active life while engineering their deliverance 
from the bondage of Egypt. His death, so far as we can see, 
w^ould have prevented their redemption. Christ's work of 
redemption was dependent on his death. I do not mean that 
there was not value in his teachings, in his blameless life, and 
perfect example. I attribute to these all the worth the Scrip- 
tures assiofu them. But I mean to sav that the death of Christ 
was indispensable to the spiritual redemption of sinners, even 
as the death of the paschal lamb was to the literal redemp- 
tion of Israel from Egypt. The sacrifices of the law were 
essential to the remission of ceremonial offences and ceremo- 
nial penalties. There was no real atonement, but only a 
typical one, by means of any sacrifice. Now Christ by his 
sacrificial death made a real atonement, and all the sacrifices 
of the law considered as types found in him their antitype. 
The death of animals offered in sacrifice was essential to the 
removal of ceremonial iniquity from Jewish transgressors. 
So the death of Christ is indispensable to the removal of moral 
offences. You will note that sins " under the first covenant" 
were expiated by means of the death of Christ. Hence the 
words "redemption of the transgressions that were under the 
first covenant." This means redemption of the transgressors, 
so that it follows that all sinners saved under the Mosaic 
Economy, and also from the days of Adam, were saved by 
means of the death of Christ. We know also that all saved 
since the Saviour died have been saved through his death. 
How conspicuous stands his cross! Old Testament saints 



NOTES OF SERMONS. 35 

looked forward to it ; New Testament saints look back to it. 
The attention of all the redeemed of all ages has been 
attracted by its glory. We may learn much from Rom. iii. 
25, 26. 

III. The called receive promise of eternal inheritance, 
" They who are called," more correctly, " have been called." 
This is "the heavenly calling." The Israelites had an 
earthly calling, were called to an earthly inheritance. 
Christians are called to a heavenly inheritance. This call- 
ing is equivalent to regeneration, as we may see from 1 Cor. 
i. 24; Gal. i. 15; 2 Tim. i. 9. As the result of the calling 
we are brought into a filial relation to God. We become the 
children of God by faith in Christ Jesus. There is a hope 
connected with this calling, as we see in Eph. i. 18. The 
calling creates hope and directs attention to an inheritance. 
Notice the words, " receive the promise." The promise is 
made to the called, and they are, therefore, within its scope. 
See what is promised — an inheritance, an eternal, or rather, 
the eternal inheritance. There is only one eternal inherit- 
ance, and the called have promise of it. It is "the in- 
heritance of the saints in light," "among the sanctified," 
"incorruptible, undefiled, and that fadeth not away." The 
called are to inherit a kingdom (Matt. xxv. 34), and to in- 
herit eternal life (Titus iii. 7). Many of the poor are among 
the called, but how rich they are ! 

REMARKS. 

I. How great are our obligations to Christ ! 

II. Let us not forget that his death is our life and our 
salvation. 

III. Let us live consistently with our heirship of glory. 

IV. Through the death of Christ is the only hope for any 
of Adam's race. 



36 NOTES OF SERMONS. 

THE SON OF MAN LIFTED UP. 

And as Moses lifted up the serpent in the wilderness, even so must the 
Son of man be lifted up; that whosoever belie vetli in him should not 
perish, but have eternal life. — John iii. 14, 15. 

The following points are worthy of attention : 

I. What called for the lifting up of the serpent in the wilder- 
ness, and what for the lifting up of the Son of man. 

II. The lifting up of the seri^ent and the lifting up of the 
Son illustrate the goodness of God. 

III. The cure of the bitten Israelite was dependent on his 
looking to the brazen serpent; the salvation of sinners is sus- 
pended on faith in Christ. 

IV. Tlie result in each case — the wounded Israelite healed, 
the sinner saved from perishing and made heir of eternal life. 

V. The Israelite who refused to look to the brazen serpent 
died, and deserved no sympathy ; the sinner who rejects Christ 
perishes, and forfeits all claim to the sympathies of the universe. 

REMARKS. 

I. The need of a Saviour is universal. 

II. We should be devoutly thankful that a Saviour has 
been provided. 

III. All should gladly accept him. 

IV. Those who reject him incur fearful guilt and danger. 



CHRIST'S ABILITY TO SAVE. 

Wherefore he is able also to save them to the uttermost that come unto 
God by him, seeing he ever liveth to make intercession for them. — Heb. 
vii. 25. 

This chapter contains an impressive contrast between the 
Levitical priesthood and the priesthood of Jesus Christ. The 
superiority of the latter is clearly shown. There is under the 
gospel economy a change of the priesthood. There is a 



NOTES OF SERMONS. 37 

change as to the tribe officiating — formerly Levi, now Judah. 
There is a change as to the manner of consecration to office, 
not by a carnal commandment, but by an oath. There is a 
change as to the moral qualifications for office. Levitical 
priests were men of infirmity; Christ is holy, harmless, unde- 
filed. There is a change as to the duration of the priesthood. 
Levitical priests were removed by death, but Christ contin- 
ueth ever. These facts are a suitable introduction to the sub- 
ject brought to view in the text, namely : 

Christ's ability to save. 

His ability to save may be seen in view of the following 
points : 

I. His removal of all legal obstructions out of the way of the 
salvation of sinners. By legal obstructions I of course mean 
the impediments, the hindrances interposed by the law of 
God. The law had been broken. To violate its precepts was 
to incur its penalty. In the jurisprudence of Heaven, "the 
wages of sin is death." The law asserted its claims and de- 
manded either the execution of its penalty on personal trans- 
gressors, or the adoption of some measure that would be recog- 
nized in the Divine Government as an equivalent. Such a 
measure was found in the obedience and death of Christ. His 
sacrifice answers, and, by a blessed necessity, far more than 
answers, all the purposes that would have been answered if 
those who are saved had personally sufifered the curse of the 
law. Indeed, the death of Jesus, by reason of the dignity of 
his person, honors the law infinitely more than would the pun- 
ishment of sinners. The atonement of Christ obviates every 
legal difficulty in the way of the salvation of sinners. Hence 
I argue his ability to save. 

II. He has provided for the removal of the moral obstructions 
out of the way of the salvation of sinners. These obstructions 
are to be found in the depravity of the heart, its opposition to 



38 NOTES OF SERMONS. 

God and holiness. "The carnal mind is enmity against God." 
The heart is " desperately wicked." These moral obstructions, 
unless removed, will as certainly prevent the salvation of sin- 
ners as would the legal obstructions, had they not been re- 
moved. It is the province of the Holy Spirit to remove these 
moral obstacles. This is his work, and his agency is indis- 
pensable. What he does in renewing the heart is referred to 
as a creation and a resurrection — two things obviously possi- 
ble to divine power only. But the gift and the work of the 
Holy Spirit have been secured through the mediation of 
Jesus. Now remember that these two classes of obstructions, 
legal and moral, are exhaustive of all impediments in the way 
of salvation, and we see in their removal Christ's ability to 
save. 

III. His ability to save is seen in the countless multitude 
of the subjects of his grace. We know not what myriads 
before his incarnation had a prospective saving interest in 
his advent. We are sure that numberless millions since 
his coming have been redeemed by his blood. Old Testa- 
ment saints were saved by a Saviour to come, and New 
Testament saints are saved by a Saviour who has come — 
one and the same Saviour. His cross stands in conspicuous 
majesty and glory. He has saved sinners of all classes, 
the young, the middle aged, the old, the wise, the ignorant, 
the tender-hearted, the hard-hearted, the amiable, and the 
repulsive. Among all these classes the saving efficacy of 
his blood has been seen. How many are the subjects of 
his grace now on earth, and how greatly will the number 
increase before the end of the world! During the millen- 
ial period those saved by him will be as the drops of morn- 
ing dew. The text says "he is able to save to the utter- 
most," that is, completely, fully, in extreme cases. All this 
shows his ability to save. 

IV. JSe ever lives to make intercession. This is the reason 



NOTES OF SERMONS. 39 

assio-ned in the text. His atonement is the basis of his in- 
tercession. He lives to carry into full accomplishment the 
objects contemplated in his death. He lives to preside over 
the interests confided to his charge. He is able to save, 
because he is a living Saviour, a living Intercessor. His 
priesthood passes not away, but abides unchangeable amid 
the mutations of time. As he lives, he can save those that 
die. Refer to Rom. v. 10. 

Christ's ability to save is exerted in behalf of 
those only who come to god by him. 

Coming to God by a priest, through a sacrifice under the 
Mosaic law, was typical of coming to God by Christ. This 
coming is a movement, not of the body, but of the soul. 
It implies the sinner's departure from, and his return to, 
God. The Father must be approached through the Son; 
for Jesus says, "no man cometh to the Father but by 
me." But w^hy is Christ's mediatorial power to save ex- 
erted in behalf of those only who come to God by him? 
I give two reasons for this: 

I. If it was exerted in behalf of others, there would he a 
virtual encouragement of impenitence. Coming to God im- 
plies repentance, whatever else it may imply. Those who 
come to God are tired of sin ; they hate it, and are sorry 
for it. In their repentance originates their purpose to re- 
turn to God, and they do return, even as the repenting 
prodigal (Luke xv.) returned to his father. In coming 
to God their hearts are broken with sorrow that they have 
sinned against him ; and then Jesus exerts his power in 
saving them, and not till then. Now if coming to God 
implies repentance, it is plain that if Christ should exer- 
cise his saving power in behalf of those who do not come 
to God, there would be a virtual encouragement of impeni- 
, tence. But to encourage sin in any of its forms would be 



40 NOTES OF SERMONS. 

in antagonism with the character of Christ and with all 
the purposes of his mediatorial work. 

II. If Christ saved those ivho do not come to God by 
him, he would deviate from the gospel plan and nullify 
his own mediation, Tiiis is of course impossible. Christ 
cannot thwart the gospel plan of saving sinners. He can- 
not make his own mediation of no effect; for this would 
be a virtual denial of the necessity of his death; it would 
be a virtual declaration that the erection of his cross on 
Calvary was needless. The denial and the declaration are 
impossible, and therefore Christ exerts his power to save 
in behalf of those only who come to God by him. 

REMARKS. 

I. This subject is full of comfort to Christians. 

II. It is replete with interest to those wdio are asking 
the great question, "What must I do to be saved?" 

III. Let the impenitent tremble, knowing that Christ 
is able to destroy as well as to save, and that he will de- 
stroy all who do not come to God by him 



THE DIMENSIONS OF CHRIST'S LOVE. 

May be able to comprehend with all saints what is the breadth, and 
length, and depth, and height ; and to know the love of Christ. — Eph. 
lii. 18, 19. 

This is a part of Paul's prayer for the Ephesian Church. 
It is a wonderful prayer, vastly comprehensive. He prays 
that the members of this church might be "strengthened 
-with, might by the Spirit," that Christ might " dwell in their 
hearts by faith," and that they might be " rooted and 
grounded in love." The attainment of all the rich blessings 
included in these petitions prepares for something to follow, 
namely: Ability to comprehend what is the breadth, length, 



NOTES OF SERMONS. 41 

depth, and height of the love of Christ. The theme furnished 
by these words is a delightful one. It is — 

THE DIMENSIONS OF CHRIST's LOVE. 

It will be our business, then, not only to fix our thoughts 
on the love of Christ, but to measure it. You say it is im- 
measurable. So it is. You cannot fully measure it; but 
make the best measurement you can. Engage in the delight- 
fully impossible work of measuring the measureless. To 
make your measurement methodical, follow the order of the 
text. 

I. Breadth. This term is the opposite of narrowness. 
Certainly there is nothing contracted in Christ's love. One 
of the objects of Paul in this epistle was to show this. He 
tells us of the mystery hidden from ages, but revealed by the 
gospel, that Gentiles and Jews should be fellow-heirs and 
partakers of the same grace. The Jewish conception of the 
Messiah's love was, that it would encircle in its embrace all 
the tribes of Israel, and make no provision for the salvation 
of Gentiles. The apostles, too, had this view, with the com- 
mission of Christ before them. Matt, xxviii. 19 ; Mark xvi. 
15. Their prejudices suggested a narrow interpretation. By 
" all the world," they probably understood all the Holy Land, 
and by " all nations," all the Jewish tribes. A miracle was 
necessary to overcome Peter's prejudices. Acts x. In oppo- 
sition to the Jewish view, the love of Christ is world-wide. 
It takes hold of the Gentile as well as the Jew. No nation 
is outside of its operation. Neither culture nor ignorance is 
in its way, nor any form of government, nor any peculiar 
traits of character. It recognizes no lines of latitude or 
longitude. Its sceptre extends from the equator to the poles. 
Is there not breadth in this love? He who reaches heaven 
will see what John saw. Rev. vii. 9. 

II. Length, This term indicates another measurement. 

D2 



42 NOTES OF SEEMOXS. 

It leads us to inquire how long this love has been exercised, 
and how long it will be exercised. We can trace it back 
through all the ages. Let us take our stand on Calvary, and 
look backward and forward. Backward we go, through 
prophecy, sacrifices, types, and shadows, to the Garden of 
Eden ; and in that garden we find the first intimation of 
mercy to man. Gen. iii. 15. But we must go farther back; 
for this love antedates creation. Jer. xxxi. 3; 2 Tim. i. 9; 
Titus i. 2. When we get to a period anterior to the creation 
of the world, that period is equivalent to the words, from 
eternity. The love of Christ did not exhaust its power on the 
cross. It did not die when the great Lover died. It presided 
over his sepulchre, and triumphed in his resurrection. It has 
bestowed the blessings of salvation thus far along the tracks 
of time. Jesus, having loved his own, loves them to the end, 
to the end of life, to the end of time, and then will love them 
in heaven forever. As to the love of Christ in its length I 
can only say, from eternity to eternity. 

III. Depth. Another measurement still. We may con- 
sider the depth of Christ's love in connection with the deep 
ruin from which it delivers. The miseries of the fall are 
deep miseries. Sinners are deeply involved in guilt and con- 
demnation. They are sunk deep in depravity and pollution. 
The holiness of God being the standai-d of perfection, how 
far are sinners below that standard ! How deep their degra- 
dation by sin ! The depth of their ruin is seen in their utter 
inability to save themselves. The love of Christ, that it may 
save sinners, must be deeper than their sin, more fathomless 
than their wretchedness. It is an ocean of love. Standing 
on the shore of this ocean, we can only exclaim, with admir- 
ing ecstacy, " Oh the depth ! ^' Under the operation of this 
love the redeemed will be raised from the deep darkness of 
the grave, with bodies like their Lord's. 

IV. Height. Another measurement remains to be consid- 



NOTES OF SERMONS. 43 

ered. Because the love is deep, it raises the saved high. 
When delivered from coudemiiation and accepted in Christ, 
they are elevated. When exalted to the relation of children 
of God by regeneration and adoption, how high is their 
position ! The love of Christ raises them to this elevation. 
They are raised so high that angels are appointed to serve 
them. Heb. i. 13. They will be raised to heaven and impara- 
dised in the presence of God. They will appear before the 
throne in all the beauty of holiness. Eph. v. 25-27. As 
redeemed by blood, the blood of the loving Christ, they will 
have a higher distinction and a brighter glory than angels. 
When they reach the sublime altitudes of heaven, the height 
of their elevation will forever prove the height of Christ's 
love. 

REMARKS. 

I. Make the love of Christ your study. 

II. Measure it as far as possible. 



CHRIST'S LOVE FOR EVERY DISCIPLE. 

. . . Who loved me, and gave himself for me. — Gal. ii. 20. 

These words are taken from one of the most remarkable 
verses in the Holy Scriptures. We have the paradox of a 
crucified man, who lives in spite of his crucifixion ; aye more, 
by means of his crucifixion. But observe, the crucifixion is 
with Christ — so effectually put to death that all the life in 
me is from Christ. Indeed, I no longer live, but Christ lives 
in me. He is the source of the life, and the life is maintained 
by faith. Paul thus expresses himself, and very naturally re- 
fers to the love of Christ. " Who loved me, and gave him- 
self for me." 

The subject to which I invite your attention is — 



44 notes of sermons. 

Christ's love for every disciple. 

It is very common for us to contemplate the love of Christ 
as embracing the myriads of the redeemed ; and because they 
are numberless, we tliink of his love as so diffused that a very 
small portion of it is expended on us. Now I have chosen 
this text that I may, if possible, induce every Christian before 
me to say with Paul, " who loved me." Forget everybody 
else. Forget patriarchs, prophets, apostles, and all the hosts 
of martyrs. Eepeat the text with the most intense per- 
sonality of application : " who loved me," ma, me. Consider 
this love — 

I. In connection with its date. Fixing the proper date has 
much to do in aggrandizing the love. Did Christ begin to 
love you when you were born ? If so, what follows ? Obvi- 
ously, that his death had no reference to you, for he died long 
before your birth. To date his love from your birth will not 
do. Nor will it do to date it from his advent, for that would 
make the advent purposeless; whereas it occurred in pursu- 
ance of purpose. Is the creation of the world the proper 
date? Plainly not; for we are told that all things were 
created by Christ and for him. Then it follows that the 
earth was made for him — made that he might die on it; nor 
can his death be severed from his love. There was the pur- 
pose to make the earth before it was made, and his love, in- 
separable from his death, was equally inseparable from his 
purpose — his purpose to make the earth and to die on it. The 
date of the love was before creation, as we may learn from 
2 Tim. i. 9 ; Titus i. 2. Any period antecedent to creation is 
equivalent to from eternity. Here is the proper date. Jer. 
xxxi. 3. Now you may say. Who loved me from eternity ; 
loved me before a star twinkled in the diadem of night, or 
the sun measured the day ; before there w^as any day or any 
night. You may say, Christ loved me through the long cycles 
of a past eternity. Does it seem incredible? Every Chris- 



KOTES OF SERMONS. 45 

tian may say Avith Paul, *' Who loved me, and gave himself 
for me." 

II. In connection luith the iimvorthiness of its object. 1 use 
object in the singular that you may not forget the me of the 
text. While the love of Christ fixed its regards on you per- 
sonally, it of necessity contemplated you as unworthy; for its 
great manifestation, as we shall see, recognizes your unworthi- 
ness and your ruin. Your unworthiness rendered necessary 
what Christ did to save you. It originated the necessity of 
your salvation. Think of your unworthiness. Think of your- 
self as condemned, depraved, hostile to the Divine Govern- 
ment. You may say, the law condemned me, sin corrupted 
me, Christ reo-arded me as his enemv. Still he loved me in 
spite of my unworthiness. He exercised toward me the love 
of benevolence, and this love looked to such a change in my 
character as would make possible the love of complacency. 
What words! He loved me. Think of this love in connec- 
tion with your unworthiness. Human love is based on real 
or imaginary worthiness. You see how peculiar is Christ's 
love to you. Do you say, surely there is some mistake? 
Christ could not love one so unworthy. Well, consider his 
love — 

III. In connection ivith the proof of it. What says the 
text? "Gave himself for me.'' What a gift! This gift 
was freely bestowed. There was no compulsion. Christ had 
the sovereign disposal of himself, as we see in John x. 18. 
He had, therefore, the disposal of all things. He could have 
given planets, stars, worlds, suns, for you, but he did not. He 
gave himself. You can say this, my brother, my sister, " gave 
himself for me.'^ The words "for me'' indicate that Christ 
gave himself thus : 

1. As my substitute. For me, in place of me, as many 
Scriptures teach. You are ready to say, this is the basis of 
my hope, that Jesus took my place in law, and died in my 



46 NOTES OF SERMONS. 

stead. Gal. iii. 13 ; 1 Peter iii. 18. Blessed doctrine of sub- 
stitution ! 

2. For my benefit This follows: If Christ died in my 
place, he died for my benefit. There is no saving benefit in 
his death unless he died as a substitute ; but having died as 
a substitute, there is infinite benefit accruing from his death. 
You may say. Christian, he gave himself for my benefit, and 
the benefit includes all that is meant by salvation. 

REMARKS. 

I. Surely you belong to Christ. 

II. Live for him — to his glory. 



ALL FULLNESS IN CHEIST. 

For it pleased the Father that in him shonld all fullness dwell. — Col. 
i. 19. 

I. Fullness of light to illuminate, 
II. Fullness of atoning merit to justify, 

III. Fullness of sanctifying virtue to cleanse from sin. 

IV. Fullness of strength to sustain his disciples, 

V. Fullness of life to mahe his followers live forever, 

REIVIARKS. 

I. Is this complete Saviour yours ? 

II. Those who partake of his fullness will dwell with him 
in heaven. 

III. If you share not in his fullness your wants can never 
be supplied. 

THE ATONEMENT OF CHRIST, WITH ITS EX- 
PERIMENTAL AND PRACTICAL INFLUENCES. 

AVho his own self bare our sins in his own body on the tree, that we 
being dead to sins, should live unto righteousness. — 1 Peter li. 24. 

The atonement of Christ mav be reo^arded as the founda- 



KOTES OF SERMONS. 47 

tion of the gospel. If this foundation can be overturned, the 
whole superstructure of Christianity falls, and buries in its 
ruins the hopes of all the saints. The doctrine of atonement 
is the central truth in theology, to ^Yhich all other truths 
sustain a vital relation. 

Under the inspiration of the text, I now discuss — 

THE ATONEMENT OF CHRIST, WITH ITS EXPERIMENTAL AND 
PRACTICAL INFLUENCES. 

I. The atonement of Christ. The word is used but once in 
the New Testament. Rom. v. 11. There it has its old mean- 
ing of reconciliation. In theological literature, it means 
expiation of sin by the obedience and death of Christ. It is 
a reparation of the dishonor inflicted on the divine law by 
sin. It is a satisfaction rendered to the justice of God. It 
is is a measure adopted in the administration of the Divine 
Government instead of the execution of the penalty of the 
law on personal transgressors, a measure supplying an honor- 
able basis for the exercise of pardoning mercy. Let us see 
if such a measure is not found in the death of Christ. What 
says the text ? " He bare our sins.'' To bear sin or iniquity, 
is a phrase of frequent occurrence in the Old Testament. It 
means to endure the penalty due to sin. This is taught in 
Lev. V. 1. The man referred to was to bear the consequences 
of his iniquity. We can now understand what is meant by 
Christ's bearing our iniquity. Isa. liii. 6, 12 ; Heb. ix. 28. 
These passages do not teach that Christ became personally 
guilty. Guilty, as we now use the word, implies personal 
criminality. Christ could not be guilty in this sense. There 
was no transfer of moral character from those he died for to 
him. 1 Peter iii. 18. This was impossible. Jesus bore our 
iniquity in the sense of bearing its consequences. In assum- 
ing our place in law, he agreed to meet the claims of law 
against us. To do this he must suffer for our sins, on account 



48 XOTES OF SERMONS. 

of our sins. He must suffer in our stead. His sufferings 
must be substituted for what we deserved to suffer. Taking 
our place he bore the consequences of our sins. He met our 
legal responsibilities. This was the only way in which he 
could bear our sins, for he could not personally become a 
sinner. He was made under the law to redeem those under 
the law. The Lawgiver laid on him the iniquity of us all. 
In bearing that iniquity, in suffering on the cross what we 
deserved to suffer, Jesus made atonement. His death was a 
governmental equivalent, and more than an equivalent, for 
the infliction of the curse of the law on sinners themselves. 
The law was not only magnified, but glorified. Jesus is the 
Lamb of God. The sacrifices of the law could not take 
away sins. There was a lack of dignity in the victims 
offered, and a lack of value in their blood. In Christ there 
was a victim of suitable dignity, and there was blood of the 
requisite atoning value. We see the doctrine of atonement 
set forth in the fact that Christ bore our sins on the cross. 

11. Tajiuences of the atonement. This great measure was 
designed to produce effects. It has such influence on the 
Divine Government as to render its honor harmonious with 
the salvation of sinners. It is the basis of a sinner's accept- 
ance with God. In the text two other influences of the atone- 
ment are named. I shall call them — 

1. ExperimentaL This effect of the atonement is referred 
to in the text by the words *'^ being dead to sins.'' It is 
through the atonement that the agency of the Holy Spirit is 
secured, bv which the heart is changed. In this chansre death 
to sin occurs. In the phrase '^ dead to sin," there seems to be 
a reference to the unity of sin — sin in the mass. '* Dead to 
ains/' refers rather to sin in its fearful diversity of operation 
and form. What is death to sins? The word translated 
* being dead,'' means to be away from, separated from. In 
death to sins the power of sin is broken and the love of sin is 



NOTES OF SERMONS. 49 

destroyed. There is a moral separation from sin in regenera- 
tion, as there is a legal, judicial separation from it in justifica- 
tion. It is not strange that there is a connection between the 
atonement and death to sin ; for the atonement shows most 
clearly the evil of sin. Where else do we have such a view 
of sin ? Not in the banishment of rebel angels, not in the 
exile from Eden, not in the ravages of death, not in the mis- 
eries of hell. Fio;urativelv, we are dead to that w^hich has no 
influence over us. He over whom worldly honor has no in- 
fluence is dead to worldly honor. Believers in Christ are not 
under the dominion of sin, for they are dead to it. This death 
results from the atonement of Christ in its experimental influ- 
ence and power on the heart. The atonement has no saving 
value for any man apart from its experimental effect, as seen 
in death to sin. 

2. PractlcaL That the atonement has a practical influ- 
ence is indicated by the words " should live unto righteous- 
ness." The experimental is followed by the practical; that is 
to sav, those who die to sin live unto riditeousness. To live 
unto righteousness is to live righteously. No sooner does 
death to sin occur than the life to rio-hteousness beo-ins. The 
life springs from the death. Death to sin involves hatred of 
sin and consequent love of holiness. The hatred and the love, 
acting conjointly, lead to a righteous life. The evil tree hav- 
ing been made good, its fruit is good. The heart controls the 
life. When regeneration creates a right state of heart the 
life is conformed to principles of righteousness. It is there- 
fore written that we are " created in Christ Jesus unto good 
works." Eph. ii. 10. It is also written that " the grace of God 
that bringeth salvation hath appeared to all men, teaching us 
that denying ungodliness and worldly lusts, we should live 
soberly, righteously, and godly, in this present w^orld." Titus 
ii. 11, 12. Thus the atonement in its saving influences has to 
do with the life as well as with the heart. 

E 



50 NOTES OF SERMONS. 

REMARKS. 

I. While the atonement of Christ is the great doctrine of 
Christianity J it creates a rich experience and leads to a cor- 
rect practice. 

II. Those only are savingly benefited by the atonement 
who die to sin and live to righteousness. 



FOR JESUS' SAKE. 

. , . For Jesus' sake. — 2 Cor. iv. 5. 

No words are more common than these. They are used at 
the close of most public prayers, and doubtless of private 
prayers also. As they are so common, there is danger lest we 
forget their import. They are words of great significance 
and power. He who understands them, as used in the Scrip- 
tures, is no mean theologian ; for all the blessings of salvation 
on earth and in heaven have a sacred connection with Jesus, 
and are bestowed for his sake. The text and theme will be 
identical. 

FOR JESUS' SAKE. 

To elucidate the sacred topic let us consider it — 
I. As suggesting the ground of acceptance with God, If 
we wish to learn man's natural condition before God, we need 
only to read Rom. iii. 10-19. Sinners, because of their sins, 
are under the wrath of God. This wrath is said to come on 
them. Eph. v. 6. It abides on them. John iii. 36. This is 
the opposite of a state of acceptance with God. How can 
sinners be accepted? The difficulty is not with holy, but 
with unholy beings. Holiness is a passport of acceptance 
with God in any world. Sin is the great obstruction to 
acceptance. Nothing sinners can do or suffer will procure 
their acceptance with God. If accepted at all, it must be in 



NOTES OF SERMONS. 61 

the Beloved, and Jesus is the Beloved. To be accepted there 
must be forgiveness and reconciliation, and they both come 
through Christ. Eph. iv. 32; Col. i. 21, 22. They come 
through him alone. Acts iv. 12. He himself said, "No man 
Cometh to the Father but by me.'' John xiv. 6. For the 
sake of what Jesus has done and suffered, those who believe 
in him are received into a state of favor with God. This 
great blessing of salvation is conferred in recognition of 
Jesus' merit. 

II. As furnishing an efficacious plea in prayer. As there 
are no reasons in ourselves why we should be saved, so there 
are no reasons in ourselves why our prayers should be heard. 
Alas, for the man who expects his prayers to be heard for his 
own sake! We have no credit with God, no spiritual de- 
posits, no resources of merit, on which to draw. How, then, 
are our prayers to avail ? Only for Jesus' sake. This we 
learn from Eom. viii. 32; 1 John ii. 2. It is in connection 
with his Son that God freely gives us all things. Jesus is our 
Advocate. He is the Righteous, though he pleads for sinners. 
The presence of an unrighteous advocate could not be tole- 
rated in the court of heaven. Jesus has all the qualifications 
of a successful Advocate. He is able to present a valid 
reason why the prayers offered in his name should be granted. 
The reason is in his mediation. The resources of his media- 
torial merit are exhaustless. The plea, " for Jesus' sake," 
avails with God. In consideration of what Jesus is, and of 
what he has done, God not only can hear prayer, but he 
delights to hear it. He loves to honor his Son by bestowing 
blessings for his sake. Surely the words, " for Jesus' sake," 
are suggestive of an efficacious plea in prayer. We must 
approach God with the Mediator's blood on our souls, and his 
name on our lips. God hears prayer only for Jesus' sake. 

III. As supplying a motive of exhaustless power. There 
is no duty to the performance of which the words, " for Jesus' 



52 KOTES OF SEEMOXS. 

sake," do not prompt. Take the threefold duty of love — 
love to God — love to Christians — and love to impenitent 
sinners. Read John iii. 16, and you see that the gift of his 
Son furnishes the strongest reason why Tve should love 
God. There are other reasons, but this is the grandest, the 
sublimest. As to Christian love, see John xv. 12 ; Eph. iv. 
32. Christians are to love one another for Jesus' sake. This 
only is Christian love. The motive to exercise it is one of 
exhaustless power. Jesus died for your fellow- Christian, as 
well as for yourself. As to impenitent sinners; when we 
think that Jesus died for them, thus showing his love, we love 
them for his sake. You may say that some of them are 
repulsive. This may be; but Jesus loved them, and you 
should love them for his sake. It cannot be beneath you to 
love what Jesus loved. It cannot be a condescension to labor 
for the salvation of those for w^hom Christ died. Take with 
you the words, " for Jesus' sake," when you go forth to labor 
for souls. Repeat these words when you think of your 
talents, your time, your property, your influence, your every- 
thing. Feel the power of these words, and there will be self- 
sacrificing consecration to Christ. Think of them supplying 
a motive to bear trials. These trials may come for Jesus' 
sake ; and they can be borne for his sake when they would 
be borne for no other reason. They may be borne with 
pleasure. 2 Cor. xii. 10. It would be easy to revile when we 
are reviled, but a remembrance of the words, "for Jesus' 
sake," will prevent it. See what Stephen said, when dying : 
" Lord, lay not this sin to their charge." Acts vii. 60. 

IV. As securing admittance into heaven, Jesus is the Way 
to heaven — the Way, the Truth, and the Life. Earth's dis- 
tant population can reach the bright mansions of glory 
through Christ alone. The celestial gates will open wide 
for the entrance of those who have been washed in the blood 
of the Lamb. The lanojuaoje of the saved is recorded in Rev. 



NOTES OF SERMONS. 53 

V. 9 : " Thou wast slain, and hast redeemed us to God by thy 
blood out of every kindred, and tongue, and people, and 
nation." We have precious words, too, in Rev. vii. 14-17. 
Blessed are those whom the Lamb shall lead to fountains of 
living water, and from whose eyes God shall wipe all tears. 



ALL THINGS GIVEN BY THE FATHER TO THE 

SON. 

The Father loveth the Son, and hath given all things into his hand. 
— John iii. 35. 

Jealousy is a contemptible feeling ; and, strange to say, it 
showed itself among the disciples of John the Baptist toward 
the Lord Jesus. They were troubled on account of John's 
waning popularity and the increasing fame of Christ. They 
went to John with their complaint (verse 26). He let 
them know that the very thing w^iich troubled them de- 
lighted him. He exulted in Christ's superiority. Refer to 
verses 30, 31, 34. The Spirit is given to the Son in unmeas- 
ured abundance. Jewish kings and priests were anointed with 
oil; Christ was anointed with the Spirit. The reason of this 
is given in the text. The Father loveth the Son. The topic 
that will now engage our thoughts is this : 

ALL THINGS GIVEN BY THE FATHER TO THE SON. 

Notice — 

I. The Father s love for the Son. The unity of God is prom- 
inent among the teachings of the Bible. There is but one 
God. This one God, however, has revealed himself in a three- 
fold personality — as Father, Son, Spirit. There is such a 
distinction of persons, or subsistences, as justifies the Father 
in designating himself to say J, in addressing the Son to say 
Thou, and in referring to the Spirit to say He, This is to us 
incomprehensible. We accept it as true because inspiration 

E2 



54 NOTES OF SERMONS. 

declares it. When Jesus is called the Son of raan, his rela- 
tion to man is taught ; ^vhen he is termed the Son of God, his 
relation to God is taught. God sent his Son into the \Yorld, 
and he was therefore his Son before he was sent. This is 
enough for us to know. The Father loves the Son. This we 
learn from the Old Testament and the New. Isa. xlii. 1; 
Matt. iii. 17 ; Col. i. 13. There is such a distinction between 
the Father and the Son that the former loves the latter — 
loved him before his incarnation — loved him as divine — and 
loves him since his incarnation as the Christ, the Mediator. 
There is one Scripture which intimates that he loves him 
more on account of his work of mediation. John x. 17. The 
love is as intense as a Being of infinite powers can feel toward 
an object of infinite loveliness. No language can describe 
this love, no mind can conceive its strength. God's love of 
the world, as seen in the gift of his Son, is unspeakably great, 
because of his antecedent love for his Son. 

II. The Father has given all things into the hand of his Son, 
He has done this because of his love. Love for his Son has 
induced the surrender of all things into his hand. We learn 
from Matt, xxviii. 18, that "all power," or rather, authority, 
is given to Christ. The careful reader of the Scriptures will 
observe that the second person in the Godhead is said to exer- 
cise two kinds of power — that is to say, underived power and 
delegated power. The former was exerted in creation (John 
i. 3), the latter is mediatorial. It has been given to Christ 
as Mediator ; for as Mediator he acts in subordination to the 
Father and does his will. John vi. 38; Heb. x. 5-7. That 
there is a delegation of power, authority, to Christ, we see, 
not only from the text, but from Psalm ii. 6 ; Matt xi. 27 ; 
John xvii. 2; Phil. ii. 9-11. Speaking after the manner of 
men, we may say that the administration of the Divine Gov- 
ernment has been transferred from the hands of God absolute 
to the hands of the Incarnate Mediator. This transfer is sc 



NOTES OF SERMONS. 55 

complete that God has nothing to do with men independently 
of the Mediator, and men have nothing to do with God out 
of Christ ; for he is in Christ reconciling the world unto him- 
self. Men may object that Jesus administers the Divine Gov- 
ernment, but they cannot have it otherwise. He is doing so 
in pursuance of a decree, for the execution of which all the 
resources of omnipotence are pledged. But observe — 

All thinsfs are o:iven into Christ's hands. Let us contem- 
plate these " all things '' as follows : 

1. All things pertaining to providence, Jesus rules in the 
realm of providence. Kingdoms and empires rise and flour- 
ish, if it is his pleasure; they fall and perish under his dis- 
pleasure. He is the Head over all things to the church; that 
is, for the benefit of his church, redeemed by his blood. He 
makes the wrath of man to praise him. He reigns supremely 
in the empire of providence. 

2. All things pertaining to grace. It was given into his 
hand to open the channel for the consistent outflow of the 
stream of grace from the fountain of love into the parched 
deserts of sin. Grace reached man through Christ. Rom. v. 
21. The cross is the monument of grace. Jesus is the Author 
of salvation, and salvation is of grace. He dispenses grace. 
John iv. 10, 14; Acts xv. 11. No soul is saved that does not 
receive grace through Christ. The treasures of grace are at 
his disposal. He fully earned, by his death, the right to dis- 
pense them. 

3. All things pertaining to glory. Jesus exercises the right 
to appoint for his followers a place in heaven. Luke xxii. 29 ; 
John xiv. 2, 3. He gives his disciples eternal life. John x. 
28 ; xiv. 19 ; xvii. 2 ; Jude 21. He has the great boon of 
eternal life at his disposal. He will say who shall inherit the 
kingdom of heaven. Matt. xxv. 34. It is given to him to 
clothe the resurrection body with glory brighter than the sun. 

4. All things pertaining to the destiny of the wicked. He 



56 NOTES OF SEEMONS. 

must reign till he puts all enemies under his feet. The judg- 
ment seat is his. He will pronounce its decisions on the un- 
godly. Matt. XXV. 41. It will be fearful for sinners to be 
judged by the man of Calvary; but their sentence will be 
pronounced by him. He who on the throne of grace says to 
them, "Come unto me," will on the throne of judgment say, 
" Depart from me." Truly all things are in the hands of 
Christ. 

REMARKS. 

I. It is very safe to trust in Jesus. 

II. It is utterly ruinous to reject him. 



GOD SEEING THE BLOOD, PASSES OVER. 

And when I see the blood, I will pass over you. — Ex. xli. 13. 

The time for Israel's deliverance had come. The oppres- 
sions of the Egyptians were to cease. There was to be mourn- 
ing from one end of Egypt to the other. The first-born in 
every family was to be smitten by the hand of the Lord. 
This was done at midnight. Verses 29, 30. What a calamity ! 
But the Israelites were safe. Why? The divine arrange- 
ment was for the blood of a lamb, killed in each family, to be 
applied to the lintels and door-posts of each house. Paul 
tells us that Christ our Passover has been sacrificed for us. 
You see, therefore, that the paschal lamb was typical. I trust 
w^e shall learn some spiritual lessons while we fix our con- 
templations on this topic : 

GOD SEEING THE BLOOD, PASSES OVER. 

I invite your attention to — 

I. The Blood. Consider the blood of the type. The lamb 
was to be perfect and without blemish. Being the symbol of 
innocence, its blood was regarded as precious. It was shed, 



NOTES OF SERMONS. 57 

too, by God's appointment. Nothing was done in the raatter 
without the divine sanction. The deliverance was to be 
wrought in God's own way. The Antitype was divinely 
appointed. John i. 29; vi. 27; Pleb. x. 7. Jesus not only 
came into the world voluntarily, but he came in pursuance of 
the purpose and plan of the Father. His blood was shed 
according to the will of God, and has all the value which 
divine sanction can confer. It is evident, however, that 
,divine appointment, though indispensable, is not sufficient of 
itself to give the requisite worth to sacrificial blood. This we 
learn from what is said in the Epistle to the Hebrews about 
the inefficacy of animal sacrifices. There was a w^ant of dig- 
nity and w^orth in the victims slain under the Mosaic law. 
Hence the constant repetition of the sacrifices. When Christ, 
the antitype came, there was a suitable victim, whose blood 
was of infinite value. Here the analogy between the blood of 
the type and of the antitype utterly fails. Why was the blood 
of Jesus possessed of such value? Because it was the blood of 
the Christ. Who is the Christ ? He is the God-man. I enter 
not into the question whether divinity could or did suffer 
when Jesus died. I assume it as unquestionably true that 
divinity imparted infinite worth to the atoning blood of the 
cross. It is precious blood. It is the blood of a spiritual and 
eternal redemption. 

II. TJie sight of the blood, " When I see the blood, I will 
pass over." It was not enough for the blood of the paschal 
lamb to be shed and carefully preserved, or even put any- 
where except on the lintels and door-posts. Suppose any 
family of Israel had sprinkled the blood on the floor, or on 
the sides of the house, it w^ould .have afforded no protection, 
for it would not have been the symbol of deliverance. It 
must be where God commanded it to be. The symbolic im- 
portance of the blood was in its application. So of the 
blood of the Lamb of God. Its saving efficacy is confined to 



58 KOTES OF SEFvMOXS. 

its application. Its intrinsic worth is infinite, but its virtue to 
save reaches those only who believe. You may see this truth 
forcibly illustrated in Mark v. 30-34. The gospel is "the 
power of God unto salvation to every one that believeth." 
" The righteousness of God is by faith of Jesus Christ unto 
all and upon all them that believe." Rom. i. 16 ; iii. 22. 
There is, if I may so say, an application of Christ's justifying 
blood the moment a sinner believes in him, and afterward 
there are continuous applications of his cleansing, sanctifying 
blood. Perhaps it is better to say, that his blood in its justi- 
fying merit and sanctifying virtue is applied. God sees it. 
You may not. The great thing is for God to see it. He sees 
it if it is applied, otherwise not. 

III. The result which follows the sight of the blood. "I 
will pass over you." Several millions of Israelites were 
saved from temporal destruction through the blood of the 
paschal lamb. The blood w^as the symbol of their deliver- 
ance. God passed over and left them in safety. So of 
spiritual redemption through the blood of Christ. God seeth 
blood on his redeemed ones and passes over them. The 
sacred mark guarantees their rescue from danger. They are 
safe. There is the desponding Christian w^ho says : " I am so 
guilty, how can I be passed over?" God says: ^* When I 
see the blood, I will pass over you." The weak believer says : 
" My sins rise like mountains." God says : " When I see the 
blood, I will pass over you." The humble saint says : " I am 
so unworthy." " God says : " I do not look at your un- 
W'Orfchiness, but at the blood." The trembling disciple 
exclaims : " My heart is so polluted, it is my constant trouble." 
God says: " When I see the blood, I wdll pass over you." " I 
have fightings without and fears within," cries another. God 
says : " When I see the blood, I will pass over you." Here 
comes the tremulous voice of one who says : " I see the dark- 
ness of death and the terrors of judgment before me, and my 



NOTES OF SEKMONS. 59 

heart sinks." God says : " When I see the blood, I will pass 
over you." The blood will be a sure protection, here and 
hereafter. Passover, passover, PASSOVER. 

REMARKS. 

I. It is not enough that Jesus died. 

II. His blood must be applied. 

III. Does God see this blood on you ? 

IV. Woe to those who trifle with the blood of the cross. 



THE EMPTY GEAVE OF JESUS. 

Come, see the place where the Lord lay. — Matt, xxviii. 6. 

Whether a place is occupied or vacant is sometimes a 
matter of great significance. The occupancy or the abdica- 
tion of a throne has involved the interests of millions. The 
operations of war furnish many instances of the wisdom or 
folly of holding or abandoning places. At times, the fact 
that a place is held is very suggestive ; at other times, that a 
place is vacated is more suggestive. Of all the unoccupied 
places in the universe I know of none teaching lessons so 
important as the empty grave of Jesus. That grave had 
possession of his body from the day of crucifixion to the first 
day of the next week ; but from then till now it has been 
empty. The angel said to the anxious women, " Come, see 
the place where the Lord lay " — where he did lie — not there 
now. Let us mentally approach and see where the Lord was 
once lying. My theme is — 

THE EMPTY GRAVE OF JESUS. 

From its emptiness we may learn such lessons as these: 
I. That he is the Christ He affirmed during his ministry 
that he was the Messiah, the Son of God. See John iv. 25, 
26; and ix. 35-37. On his mock-trial before the Jewish 



60 NOTES OF SERMONS. 

Council, the high priest put him on his oath, saying : " I 
adjure thee by the living God, tell us whether thou be the 
Christ." Matt. xxvi. 63, 64. How majestic his answer! The 
Jews said he was an impostor, and their highest court pro- 
nounced him a blasphemer. The issue was made, he affirm- 
ing and his enemies denying his divine Sonship. When he 
was nailed to the cross the Jews were confirmed in their view. 
Mark xv. 31, 32. He did not come down from the cross. 
He died, was buried, and the hopes of the disciples were 
buried with him. How stillhe lies in the sepulchre! But 
he has said that he would rise. His resurrection is ascribed 
to himself, and also to his Father. If we consider him as 
rising by his own power, there is a demonstration of his 
Messiahship; and if we contemplate him as raised by the 
Father, there is not only a demonstration, but an indorsement 
of his Messiahship. Rom. i. 4. Would God indorse the 
character of an impostor ? Infinitely impossible. A voice, 
therefore, comes out of the empty grave of Jesus, and pro- 
claims in trumpet tones that he is the Christ. There would 
be no such voice if the grave was not empty. On the suppo- 
sition that Jesus of Nazareth was an impostor, it was impos- 
sible for him to rise from the dead ; on the supposition that 
he was the Christ, it was impossible for him not to rise. 

11. The all-sufficiency and the acceptance of his atoning 
sacrifice. His sacrifice was necessary to the removal of legal 
obstacles out of the way of man's salvation. The law of 
God had been transgressed and justice had been offended. 
Christ, "the man of sorrows," and the victim of Calvary, un- 
dertook to satisfy law and justice by his obedience and death. 
Satisfaction is the central idea in atonement, and if satis- 
faction had not been rendered, there would have been no 
resurrection of Christ. Law and justice would have pro- 
tested against it forever. The words of the text would never 
have been heard. The grave would not have become an 



NOTES OF SERMOXS. 61 

empty one. The emptiness of the grave, therefore, shows the 
competency of Christ's atoning sacrifice to effect the purposes 
for which it was made. The grave left without its illustrious 
Occupant says to more worlds than this, that the sacrifice of 
Jesus was all-sufficient, and was accepted by the Lawgiver — 
was to him " a sweet-smelling savor." Eph. v. 2. 

III. That it is safe to trust in Mm for salvation. Who 
could trust in him if his grave were not empty? On this 
hypothesis there would be a perfect absence of the crowning 
proof of his Messiahship and of the all-sufficiency and the 
acceptance of his atoning sacrifice. With his empty grave 
before us, we know who he is, and what he has done. Hence 
we are sure that it is safe to trust in him for salvation. 
Having risen from the dead, he is evermore alive and able to 
superintend the interests committed to his care. Rom. v. 10 ; 
Heb. vii. 25. The empty grave of Jesus tells of the safety 
of trusting in him. Paul knew this. 2 Tim. i. 12. We trust 
in a living Saviour, who was dead, but is not dead now ; 
whose grave was once occupied, but is empty now. Nothing 
is safer than trusting Christ, and the safety is indicated by 
his empty grave. 

IV. Tliat his followers will rise as certainly as he rose, " The 
last Adam," as well as the first, is a representative character, 
and he never acted more representatively than in rising from 
the dead. He is called " the first-fruits of them that slept." 
The after-fruits must come. Jesus is the resurrection and the 
life. The redemption of which he is the Author is so complete 
that it provides for the salvation of the body as well as the 
soul. The resurrection will be a wondrous epoch in the his- 
tory of the saints. Paul calls it " the adoption, to wit, the 
redemption of our body." Rom. viii. 23. It is the last, the 
public act of adoption. The first act was a private matter 
between God and the soul; the last will have all possible 
publicity. The empty grave of Jesus is prophetic of the 



62 NOTES OF SEEMOXS. 

emptiness of the graves of all his followers. Wherever their 
graves may be, whether in the earth or in the sea, they are 
destined to become empty. Jesus will never see of the travail 
of his soul so as to be satisfied till he sees all the redeemed 
raised from the dead with bodies like his own. How majes- 
tic are the words recorded in Phil. iii. 21 ! The empty grave 
of Jesus speaks of the resurrection of all his followers and 
amply guarantees it. 

REI^IARKS. 

I. Study these lessons more earnestly and devoutly. 

II. The more thoroughly they are understood, the greater 
the joy of the saints. 

III. Let sinners remember that Jesus lives to save all will- 
ing to be saved by him. 



JESUS DELIVERS FEOM WRATH. 

And to wait for his Son from heaven, whom he raised from the dead, 
even Jesus, who delivered us from the wrath to come. — 1 Thess. i. 10. 

It is well for Christians to think of the wrath referred to in 
the text, for they have been delivered from it, and should feel 
the devoutest gratitude to their Deliverer. The impenitent 
ought to consider this wrath, for they are exposed to it, and 
must be saved from it, or perish forever. 

Let us contemplate the proposition that — 

JESUS DELIVERS FROM WRATH. 

It is proper to notice — 
I. Characteristics of this wrath. 
Let us notice the following : 

1. It is the wrath of God. We must not think God's wrath 
like turbulent passion in man. It is not. The wrath of God 



NOTES OP SERMONS. 63 

is his righteous and holy indignation against sin. Sin is the 
disturber of the moral harmony of the universe. It is a vio- 
lation of justice and holiness. It must therefore excite in the 
divine mind intense abhorrence and indignation. This wrath 
of God is revealed from heaven. Rom. i. 18. 

2. It is due to sinners. Their sins have provoked it, and 
will call for the most awful displays of its power. Its mani- 
festations will be regulated by the deserts of sinners. 

3. It is without mixture or mercy. In this life, however 
great afflictions and trials may be, there are always mercies 
intermingled, there are circumstances of mitigation. Not sO: 
with regard to the wrath of God in the world to come. There 
will be no mixture, no manifestation of mercy. 

4. It is endless wrath. The text speaks of wrath to come. 
What words ! When myriads of ages, more numerous than 
the stars, shall have pitssed away, it will still be wrath to 
come ! It Avill always be wrath to come. 

II. Jesus has delivered believers from this wrath. This is 
the delightful teaching of the text. Deliverance was possible 
only through his perfect mediatorial work. 

1. His atonement supplies the basis for the deliverance. He 
speaks in the hearing of the universe, saying, concerning the 
believer, "Deliver him from going down to the pit: I have 
found a ransom." Job xxxiii. 24. His obedience and blood 
so magnified the law as to provide for a consistent remission 
of its jDenalty. 

2. This deliverance is through faith in Christ, Faith makes 
the believer one with Christ and secures the imputation of his 
righteousness. Then he can say, with triumphant defiance, 
"Who shall lay anything to my charge?'' 

3. The deliverance involves all that is meant by salvation. 
Yes, every thing included in salvation on earth and in heaven. 
Deliverance from the wrath to come is followed by a blissful 
initiation into the glory to come, which is eternal glory. 



64 KOTES OF SERMONS. 

III. Christians ought to live with reference to the second 
coming of Christ 

1. JE[e will come again. He has so said. Angels have re- 
peated it. Apostles have reiterated it. His second coming 
is the greatest promise to his people yet to be fulfilled. 

2. Believers should assume an expectant attitude. They 
should look for him and love his appearing. He will come, 
not as he first came, " to bear the sins of many," but " without 
sin unto salvation," — to consummate salvation. The day of 
his coming will be earth's brightest day. 

Ye sinners, seek his grace, 

Whose wrath ye cannot bear; 
Fly to the shelter of his cross, 

And find salvation there. 



CHEIST'S EXPECTANT ATTITUDE. 

From henceforth expecting till his enemies be made his footstool. — 
Heb. X. is. 

We are all creatures of expectation. Whether satisfied 
with the present or not, we look for something in the future. 
There is the expectation of dread, and there is the expecta- 
tion of desire. We fear and we hope. Angels expect. 
Fallen angels anticipate greater wretchedness, and holy 
angels expect an eternal continuance of their bliss. The 
feeling of expectation is not confined to men and angels. 
The Lord of angels and men is referred to in the text as 
expecting. Christ, having died, risen, and ascended, is seated 
at the right hand of God, in a state of serene and majestic 
expectation. *' From henceforth expecting." The subject I 
present for your contemplation is — 

Christ's expectant attitude. 

The verse preceding the text indicates that the Redeemer's 
expectation bears date from the acceptance of his one sacri- 



NOTES OF SERMONS. 65 

fice, the proof of which acceptance is seen in his being at the 
right hand of God. Let us consider — 

T. Christ has enemies. We are ahnost ready to say, Who 
would expect this ? Especially, who would suppose that these 
enemies include men ? Can men be his enemies, in view of 
the amazino; facts that he took on hira their nature? that he 
died for their salvation? and that he offers them mercy? 
But if so, will not his exaltation to the right hand of God 
overcome their enmity and induce cheerful submission to 
hira ? Alas, none of these things removes their enmity. You 
may say that Christ has friends in the world. Yes, but he 
has never had a friend on earth till he first subdued an 
enemy. We see his enemies among all classes, in high places 
and low places. Even among his professed friends there are 
now, as in apostolic tiuies, " enemies of the cross." Well may 
his friends, like Paul, weep over the sad fact. Death is called 
" the last enemy." 1 Cor. xv. 26. He is the progeny of sin. 
Rom. V. 12. Death reigns and has reigned from Adam till 
now. He shuts up all his subjects in the prison-house of the 
grave. While the grave has tenants there will be proof that 
" the last enemy " is not subdued. I may say, however, that — 

II. Christ's enemies will all be subdued. This we are told in 
various places. Psalm ex. 1 ; Matt. xx. 42-45 ; 1 Cor. xv. 25. 
Thus the teaching of the text is fortified. As to Christ's 
human enemies, it is to be said that they will be subdued by 
the sceptre of his grace or by the sceptre of his justice. 
These are the two methods of subjugation. Let us consider 
them. 

1. Sceptre of grace. All who become Christians bow to 
this sceptre. To these there is reference in Psalm ex. 3 — 
" Willing in the day of thy power." The day of Christ's 
power is when men are made willing to be saved. No man 
is naturally willing to be saved by Christ. All men are 
willing to be saved on terms of their own, but not on Christ's 

F2 



66 NOTES OF SERMONS. 

terras. Those only accept who are convinced of sin and feel 
their guilty, rained condition. They gladly bow to the 
sceptre of grace. They become Christ's loyal subjects. 
Changed from enemies, they are bound to him by the ties of 
everlasting friendship and love. 

2. Sceptre of justice. Those who do not bow" to the golden 
sceptre of grace, must bow to the iron sceptre of justice. 
This is the dreadful alternative. How much is submitted to 
the option of men ! Life and death are set before them. 
They are called on to choose life. What did Jesus say to 
the Jews? Matt, xxiii. 37 ; John v. 40. Here we see unwill- 
ingness to bow to the sceptre of grace — a refusal to be saved 
by Christ. The other method of subjugation must be resorted 

to— 

His mercy knows the appointed bound, 
And yields to justice there. 

When it is said that Christ's enemies \Yill be made his 
footstool, two ideas are conveyed, one of complete subjugation, 
the other of complete degradation. The latter is responsive 
to the " everlasting contempt," referred to in Daniel xii. 2. 

3. Death will he abolished. This will be done by means ot 
the resurrection. Death can do his work only in that which 
is mortal ; but the resurrection will stamp that which is mor- 
tal with immorality. What then can death do ? There will 
be no material to work upon, and by a blessed necessity death 
will die. Then the Redeemer's conquest will be complete ; and 
this is Paul's argument in 1 Cor. xv. 26. Hence the Common 
Version does the argument great injustice, and the Revised 
Version strangely indorses the injustice; for it only substitutes 
abolished for destroyed. When it is said, " The last enemy 
that shall be destroyed (or, abolished^ is death," nothing is 
said concerning the completeness of the Redeemer's triumph ; 
for other enemies may remain undestroyed. But a correct 
translation, namely, "Death, the last enemy, shall be de- 



NOTES OF SERMONS. 67 

stroyed," makes the matter entirely plain. The completeness 
of Christ's triumph is brought out; for no enemy remains 
after the last enemy is destroyed. All Christ's foes are to be 
subdued. 

III. Christ's expectant attitude, "Expecting till his enemies 
be made his footstool.'' You will observe that he is to wait 
in expectation till this is done. Then he is to deliver his 
mediatorial kingdom to God the Father, that God in his 
threefold unity may be all in all. 1 Cor. xv. 24. The idea 
seems to be that for the accomplishment of certain purposes 
the mediatorial kingdom of Christ was established; and when 
these objects are accomplished the kingdom is to be surren- 
dered to the Father, so as to merge into the universal and 
eternal kingdom of God. Christ is expecting that epoch of 
the universe. His expectation is based on the promise of the 
Father, his God and our God. We are therefore told that 
*' God has highly exalted him, and given him a name which 
is above every name: that at the name of Jesus every knee 
should bow, of things in heaven, and things in earth, and 
things under the earth ; and that every tongue should confess 
that Jesus Christ is Lord, to the glory of God the Father. 
Phil. ii. 9-11. The great and glorious day when every knee 
shall bow and every tongue confess to Jesus the Nazarene, 
will surely come. Christ is sitting in majestic repose at the 
right hand of God, and waiting for the day to come. His 
attitude is expectant. He expects the Father to perform his 
promise, overturning kingdoms and empires that antagonize 
his plans, and taking all the centuries necessary so to do what 
he has said, as to give the universe the most luminous exhibi- 
tion of the divine glory. "From henceforth expecting till 
his enemies be made his footstool." 

REMARKS, 

I. The best interests of every rational creature are involved 
in loyalty to Christ. 



68 NOTES OF SERMOXS. 

IT. Blessed are the obedient subjects of his grace. 
III. Terrible will be the doom of his enemies who fall 
under the stroke of his justice. 



THE EXCELLENCE OF THE GOSPEL. 

How beautiful are the feet of them that preach the gospel of peace, 
and bring glad tidings of good things ! — Romans x. 15. 

In a preceding verse we have the general proposition, " For 
whosoever shall call on the name of the Lord shall be saved." 
This proposition brings out an admirable specimen of inter- 
rogative logic. Four questions are asked, and each question 
conveys a negative idea more forcibly than would a positive 
statement. " How then shall they call on him in whom they 
have not believed ? " As if the apostle had said, It is impos- 
sible. So of the other questions. Having referred to preach- 
ers as messengers of salvation, Paul utters the words of the 
text, quoted substantially from Isa. lii. 7. 

The theme I extract is this : 

THE EXCELLENCE OF THE GOSPEL. 

This excellence is seen in three things : 

I. The feet of the messengers of the gospel are heaiitiful. 
This, of course, is not to be understood literally. I will try 
to make the matter plain. If in this generation you are in a 
telegraph office, waiting for a welcome message, the click of 
the instrument would be sweeter to you than music. Why? 
Not in itself, surely, but on account of the message. Go 
back sixty years ago, to the time of stage-coaches carrying 
the mails, and you can fancy that the sound of the rolling 
wheels was melody to the man expecting a letter with news 
so welcome and important as to throw a halo of prosperity on 
all his future career. Now transport yourselves to the days 



NOTES OF SERMONS. 69 

of Isaiah, from whom Paul, quotes. TheD men ran to carry 
messages. See 2 Sam. xviii. 19, 21, 24-26. Isaiah says: 
" How beautiful upon the mountains are the feet.'' The feet, 
the means by ^Yhich the messengers ran, would first be seen 
on the higher elevations. These feet would be beautiful, not 
in themselves, but on account of the welcome message they 
were bearing. You now see the meaning of the word " beau- 
tiful/' as applied to the messengers of salvation. It indicates 
the excellence, the preciousness of their message. This 
message is the gospel. 

11. It is the gospel of peace. This is the teaching of the 
text. That the gospel is the gospel of peace, is a strong proof 
of its excellence. We may consider it as announcing — 

1. Peace with God. Ever since the fall, God and men 
have been at variance. That great disaster broke up 
harmony and fellowship between the Creator and the 
creature. It alienated man from God. Man is God's enemy, 
and is under his displeasure. God has a controversy with 
man. The two parties, God and man, being at variance, 
there must be a change in one or both before there can be 
peace. But God cannot change. The change, then, must 
occur in man. God, however, first proposes overtures of 
reconciliation. 2 Cor. v. 18-20.. Wonderful overtures! God 
in Christ reconciling the world to himself! The plan is of 
divine origin and infinitely marvelous. God gave his Son to 
die that his mercy might consistently reach and save the 
guilty. Therefore, sinners seeking pardon in Christ's name, 
find it. God preaches peace by Jesus Christ. Acts x. 36. 
Being justified by faith, we have peace with God. Rom. v. 1. 
The gospel proclaims this peace. 

2. Peace of conscience. This is inseparably allied to peace 
with God. The reason is, that whatever removes the obstacles 
to peace with God removes those which hinder peace of con- 
science. Jesus says: "Come unto me." Matt. xi. 28. He 



70 NOTES OF SERMONS. 

promises rest, and the rest implies release and repose from 
the accusations of conscience. In coming to Christ, the 
sinner finds his heart sprinkled from an evil conscience. The 
evil, or accusing conscience, becomes a good conscience, and 
baptism is its answer. 1 Peter iii. 21. 

3. Peace between man and man. This is the spirit of the 
gospel. What did the angels sing? Luke ii. 13, 14. The 
gospel is the gospel of peace. The kingdom of God is peace. 
Eom. xiv. 17. The fruit of the Spirit is peace. Gal. v. 22. 
Jesus pronounces peace-makers blessed. Matt. v. 9. We are 
required to follow peace with all men. Heb. xii. 14. The 
gospel of peace is to be the means of establishing peace 
throughout the world. What says the sure word of prophecy ? 
Isa. ii. 2-4. The time of universal peace will come, and I 
argue the excellence of the gospel because it is the gospel of 
peace. 

III. It is glad tidings of good things. The tidings are 
glad; that is, they make those who hear and receive them 
glad. They are glad tidings because they proclaim good 
things, the best things that mortal ears ever heard. What 
are some of these good things? I may name a few of 
them : 

1. Remission of sins. The gospel of peace announces 
the terms of the New Covenant, according to which God 
remembers the sins of the covenantees no more. Heb. viii. 
12. Jesus, who when on earth said, "Son, daughter, thy 
sins are forgiven thee," intended his words to be prophetic 
of what he would do in all the centuries. 

2. Adoption into the family of God. See Gal. iv. 4, 5 ; 1 
John iii. 1, 2. This is a great transition, from the family 
of Satan into the family of God. Jesus is "the first-born 
among many brethren." The junior members of the family 
are adopted through the blood of the first-born. 

3. A glorious resurrection. If it is among the bad things 



NOTES OF SERMONS. 71 

that we must die and return to the dust, it is among the 
good things that we shall rise from the grave; and the gos- 
pel announces this good thing. 

4. Everlasting life. This is the great promise. 1 John ii. 
25; Rom. vi. 23. Truly the gospel, in proclaiming ever- 
lasting life as the portion of the saints, proclaims a good 
thing; a thing so good that it will require eternity to com- 
prehend how good. 

REMARKS. 

I. We should highly prize the gospel for its excellence. 
II: It reveals the only way of salvation. 
III. To reject it is to incur all that is meant by "the 
second death." 

EEPENTANCE AND FAITH. 

Testifying both to the Jews, and also to the Greeks, repentance toward 
God, and faith toward our Lord Jesus Christ. — Acts xx. 21. 

When these words were spoken by Paul, all the tender 
sensibilities of his soul were excited. He was delivering his 
farewell counsels to the Ephesian elders. He appealed to 
them as witnesses of his apostolic fidelity in keeping back 
nothing that was profitable. Ver. 20. He was going to Jeru- 
salem. Ver. 22. He did not count his life dear to himself. 
Ver. 24. Happy minister who, in leaving those among whom 
he has labored, can say : " I am pure from the blood of all 
men." Ver. 26. Paul's ministry in Ephesus continued three 
years, and during that period, repentance toward God and 
faith toward our Lord Jesus Christ were the prominent topics 
on which he dwelt. Let these direct our meditation to-day. 

REPENTANCE AND FAITH. 

I. Eepentance, What is it ? It is something inward, for 
its outward fruit is reformation of life. It has to do with 



f-' 



2 KOTES OF SERMOXS. 



the heart, the mind ; and implies such a change of mind in 
regard to sin as involves sorrow. It is sorrow with respect to 
sin. All sorrow is not repentance. For example, when our 
friends die, we feel sorrow; or when a calamity befalls a 
nation, we mourn ; but we do not repent. Repentance has 
reference to j^ersonal sin. It cannot, therefore, be performed 
by proxy. Let us consider — 

1. Repentance toward God, What does this mean? It 
means repentance with respect to God. You will say that 
this needs explanation. So it does. Here is the expla- 
nation : 

a. God is a Lawgiver. — He has enacted a law, holy, just, 
and good. Of this law sin is the trangression. Repentance, 
therefore, has reference to the fact that the Lawgiver has 
been sinned against in the violation of his law. It looks to 
sin rather than to its consequences. It involves a vindication 
of the Lawgiver and an approval of his law. By the law is 
the knowledo^e of sin. The reDentino: sinner sees the evil of 
sin as committed against God. Psalm li. 4; Dan. ix. 8; Luke 
XV. 18. 

b. Hatred of sin as opposed to God. If in repentance there 
is an approval of God's law, there must be hatred of that 
which is contrary to it. Sin is that thing. Hence hatred of 
sin is inseparable from repentance. There is no repentance 
without it. The penitent hates and loathes himself on ac- 
count of it. Job. xlii. 6. 

c. Sorrow for sin as against God. It is against his nature, 
his will, his law, his government, his grace. It is altogether 
against him. From proper views of sin as a thing against 
God, sorrow results as inevitably as light and heat from the 
sun. Sorrow is the central element in rej^entance. This we 
may learn from Matt. xi. 2L Sackcloth and ashes were the 
symbols of sorrow and mourning in ancient times. 

d. A purpose to sin against God no longer. This purpose is 



NOTES OF SEKMONS. 73 

formed in connection with the hatred* and sorrow referred to. 
The purpose is inward ; its execution is outward, leading to 
reformation of life. 

e. Self-despair of atoning for sin. The repenting sinner 
knows to his grief that his sin has proved his ruin, and knows 
equally well that repentance is not expiation. He can look 
on the ruin his sin has wrought, but is powerless to repair the 
injury. Tiiere is a feeling of helpless self-despair. But the 
gospel connects repentance with remission of sins. Luke xxiv. 
47. This brings me to the second point of the text, namely : 

II. Faith. You wili* observe that while repentance is 
toward God, faith is toward Christ. Repentance has re- 
spect to God as Lawgiver, and faith has respect to Clirist as 
Saviour. 

1. Faith is toward our Lord Jesus Christ This means that 
the Lord Jesus Christ is the object of faith. Faith embraces 
him. It is not merely the belief of propositions concerning 
Christ, but reliance on him as a personal Saviour. The be- 
lief of propositions amounts to nothing apart from personal 
trust in the Redeemer. Why Christ is presented in the gos- 
pel as the object of faith, appears from two considerations : 

a. He has satisfied the claims of the Lawgiver, To do this 
cost him much. It cost him the assumption of human nature. 
John i. 14. It cost him a life of poverty and privation, of 
slander and persecution. It cost him the bitter sorrows of 
Gethsemane. It cost him the sacrificial surrender of his life 
on Calvary. By his obedience and death — for his obedience 
was unto death — he magnified and even glorified the law by 
meeting the claims of the Lawgiver. He so oflfered himself 
without spot to God that the Lawgiver can pardon the sins 
which in repentance are deplored as against God. Because 
Christ was set "forth as a propitiation," God can be ''just, 
and the justifier of him that believeth in Jesus." It is easy 
to conceive of God as just and the Punisher of sin; but the 

G 



74 NOTES OF SEEMOXS. 

mysterious, the blessed wonder is that he can be just and par- 
don sin. Do you not see that faith has respect to Christ as a 
Saviour, even as repentance has respect to God as La\Ygiver? 
The repentance for sins against the Lawgiver leads the sinner 
to Christ as the Saviour for pardon and salvation. Repent- 
ance precedes faith, and faith follows by a blessed necessity. 
b. Faith unites to Christ To share in the saving benefits 
of Christ's work of mediation there must be union with him. 
There must be acceptance in the Beloved. The union is 
formed by faith, the acceptance is by means of faith. There 
is no merit in faith, but there is infinite merit in its object, 
the Lord Jesus Christ. Hence the connection between faith 
and salvation. I may illustrate this point by referring to the 
blind man whose sight was restored, and to whom Jesus said, 
"thy faith hath saved thee.'^ Luke xviii. 42. Manifestly the 
power to restore sight was not in the man's faith. The power 
was in Christ, but faith was the channel of its conveyance 
from Christ to the blind man. So in the matter of salvation. 
There is in Christ exhaustless saving power, but that this 
power may become available to salvation, there must be faith 
in Christ. Then the believer's faith saves him instrumentally, 
while Christ saves him efi^ectually and meritoriously. See 
Rom. X. 4; 1 Cor. i. 30. It is the province of faith to receive 
Christ and trust in him for salvation. I mean that the be- 
liever receives Christ as he is offered in the gospel, receives 
him fully, wholly, heartily, gladly, cheerfully. Never forget 
that faith has respect to Christ as the Saviour. 

REMARKS. 

I. We see from this text the first two things to preach. 

II. We can detect spurious repentance. 

III. We see what genuine, saving faith is. 

IV. Have you repented of your sins and believed in 
Christ? 



NOTES OF SERMONS. 75 

ONE LORD, ONE FAITH, ONE BAPTISM. 

One Lord, one faith, one baptism. — Eph. iv. 5. 

In the third verse of this chapter there is mention of the 
unity of the Spirit, and there are seven truths named in the 
text and context, each of which is an unexpauded argument 
in favor of unity. To every one of these truths the numeral 
epithet one is applied. There is one body. How strong the 
argument furnished by this fact as a reason for Christian 
unity ! So of the one Spirit, the one hope, the one God and 
Father of all. But it is my purpose to call attention to 
the one Lord, one faith, one baptism. My subject will be 
identical with the text. Let us contemplate the three unities 
in their order. 

I. One Lord. The reference is to the Lord Jesus Christ. 
The Spirit is named in the verse preceding, and the Father in 
the verse succeeding, the text. We are thus taught the doc- 
trine of the Trinity. The second person of the sacred Three 
is Lord. The term means Sovereign, Master, Prince, Ruler. 

1. Jesus is Lord in this sense. This is a mediatorial title. 
It is given to Christ because of his official position. In con- 
sequence of his work of mediation he has been invested with 
universal dominion. The angel that announced his birth to 
the shepherds, said : " To you is born this day a Saviour, who 
is Christ the Lord." Luke ii. 11. Peter said on Pentecost: 
" God hath made that same Jesus whom ye have crucified, 
both Lord and Christ." Acts ii. 36. In Philippians ii. 5-11, 
the universal lordship of Jesus is clearly taught. The 
administration of the Divine Government is in his hands, as 
we learn from the second Psalm. As Lord, he must reign till 
he puts all enemies under his feet. The last act which he, as 
Lord Mediator is to perforin, will be the judging of the 
world. Then he will deliver up the mediatorial kingdom, as 
we are taught in 1 Cor. xv. 24-28. 



76 NOTES OF SERMOXS. 

2. Jesus is the object of faith because he is Lord. We 
have seen that because he humbled himself he was exalted to 
universal lordship. The death of the cross makes him the 
Author of salvation, and therefore, the object of faith. Sal- 
vation was impossible without his death. His was an atoning 
death, meeting the demands of the law. He is, therefore, the 
end of the law for righteousness. The law is magnified by 
his obedience and blood. He is supremely suitable as the 
object of faith. He is the God-man, and therefore the 
merits of his death are infinite. As the God-man he comes 
between God and man, and acts as Mediator. God is well 
pleased with his righteousness ; and the sinner, to be saved, 
must also be well pleased. His approval must be expressed 
by believing on the Lord Jesus. This brings me to my 
second point. 

H. One faith. The one faith embraces the one Lord. 
Faith in Christ is substantially one. It may be weak or 
strong ; it may be exercised by persons of every nation, and 
in every variety of circumstances; but it is in essence one. 
It is a personal act terminating on a personal object. The 
belief of a proposition, or any series of propositions, cannot 
save. For example, a belief that Jesus is the Christ does not 
save. This is the belief of a proposition. There must be 
trust in Christ as a person. We read of believing in or on 
Christ. In the Greek it is usually into Christ, as if the roots 
of faith penetrate into his person and mediatorial character 
to find nourishment. In Acts xvi. 31, we read, " Believe on 
the Lord Jesus Christ." Here the idea seems to be that of, 
resting all the weighty interests of salvation on Christ, even 
as a superstructure rests its weight on its foundation. Faith 
receives Christ. John i. 12. It receives the one Lord. It 
unites to him, and from the union results the imputation of 
his righteousness with all that salvation implies. The saving 
merit which is in Christ is appropriated by the believer. 



KOTES OF SERMONS. 77 

Faith effects iu a sinner's state the wonderful transition from 
condemnation to justification. Faith cleaves to the Lord 
Jesus — the one faith to the one Lord. 

III. One baptism. This text is in perfect accord with the 
Commission of Christ, as recorded in Matt, xxviii. 19, 20; 
Mark xvi. 15, 16. The gospel, which tells of Christ, is to be 
preached to all. He that believes is to be baptized. When 
the one Lord is received by the one faith, baptism is to be 
administered. The one baptism is as specific as the one faith 
or the one Lord. It is the baptism of a believer, for it is a 
profession of faith. Unbelievers, or those incapable of faith, 
have nothing to do with this baptism. The act of baptism 
is immersion. This is the meaning of the word. For this 
reason it is symbolic of a burial. Rom. vi. 4; Col. ii. 12. 
For this reason it represents the believer's death to sin and 
resurrection to newness of life. Knowing baptism to be im- 
mersion, W'C understand what is said about going down into, 
and coming up out of the water. Acts viii. 38, 39. To con- 
stitute the one baptism, there must be a believer in the one 
Lord and the specific act, expressed by the word " baptism," 
a w'ord that denotes, in its common, ordinary, literal mean- 
ing an immersion. To have one baptism, there cannot be 
more than one class of subjects, nor more than one act. 
Think of this. Two classes of subjects and two acts must 
make two baptisms, but the text says one baptism. There is 
only one. 

REMARKS. 

I. There is but one Lord and Saviour. 

II. Do you believe in him, and have you professed your 
faith in baptism? 

III. How important is the gospel order ! If we transpose 
or invert the terms Lord, faith, baptism, the beauty and also 
the import of the divine arrangement at once disappear. 

G2 



78 NOTES OP SERMONS. 

WHAT A CHURCH IS. 

But if I tarry long, that thou mayest know how thou oug-htest to 
behave thyself in the house of God, which is the church of the living 
God, the pillar and ground of the truth. — 1 Tim. iii. 15. 

Paul about to visit Macedonia, requested Timothy to re- 
main at Ephesus. It was well that the apostle was separated 
from his "son in the faith"; for the separation occasioned the 
writing of this Epistle, which is full of precious truth and 
important instruction. Among other things, Paul refers 
specially to the character and qualifications of bishops and 
deacons. Then he adds the words of the text. In giving 
the result of my reflections on this text I will dwell on this 
subject : 

WHAT A CHURCH IS. 

I inquire as to — 

I. Tlie literal meaning of the term. The word translated 
church in the New Testament is, in three places, rendered 
"assembly." See Acts xix. 32, 39, 41. Assembly is a good 
translation ; and in its Scriptural sense, a church of Christ is 
either a local congregation of saints, or it is the aggregate of 
the redeemed. It is employed in the latter sense, as I think, 
in Eph. V. 25-27. In a very large majority of cases it de- 
denotes a local congregation. According to the New Testa- 
ment those embodied in a church are called out — out from the 
world and sin. Baptism draws a line of distinction between 
a church and the world. A church then is a congregation of 
Christ's baptized disciples, united in the belief of what he has 
said, and covenanting to do w^hat he has commanded. It will 
be seen, in view of this definition, that the pre-requisites of 
church membership are both moral and ritual. The moral 
are repentance and faith ; the ritual qualification is baptism. 
So much for the literal pieaning of the word church. 

II. The figurative meaning of the term. I shall not attempt 



NOTES OF SERMONS. 79 

to give an exhaustive view of this meaning, but confine 
myself to the two forms of expression in the text : 

1. House of Ood, A church is by figure of speech called 
a house of God. The text savs the, but the article is not in 
the Greek; nor is there an article before any noun in the text 
except the one translated truth, very properly the truth. The 
imagery employed may have been suggested by the Temple 
of Diana in Ephesus, one of the " seven wonders of the world." 
If so, we see the force of the words " living God," a living 
God — there is no article in the original — in contradistinction 
from a lifeless idol. Diana was an imaginary being ; our God 
is a real beino^, and the source of being: to all creatures. But 
it may be that the Temple at Jerusalem suggested the form 
of expression. That was God's house. He was said to dWell 
there. The Temple as his dwelling-place was a type of a 
Christian heart and a Christian church. 1 Cor. iii. 16, 17 ; 2 
Cor. vi. 16. We see the beauty of this arrangement. The 
individual heart is by regeneration fitted for God's dwelling- 
place. Then a company of regenerate persons coming to- 
gether as a church, the church is God's dwelling-place, 
because the renewed hearts of those forming it were previously 
places in which he dwelt. If a church, so-called, is not com- 
posed of regenerate persons, God does not dwell there, even as 
he does not dwell in unregenerate hearts. " House of God ! " 
What an idea! Refer to what Solomon said at the dedica- 
tion of the Temple. 1 Kings viii. 27. What said Jesus ? John 
xiv. 23. It is infinite honor for God to dwell in an individual 
heart, or in a church. Often contemplate a church as God's 
house, his dwelling-place. 

2. Pillar and ground of the truth. These are controverted 
words. Some say they mean that a church rests on the truth, 
and others say that a church maintains, upholds, and instru- 
mentally preserves the truth. I see no objection to the union 
of the two views. A church rests on Christ, and as he is the 



80 NOTES OF SERMOXS. 

truth, in this sense it rests on the truth. I doubt not the 
other view is the prominent one in the text. I think the 
terms "pillar" and ^'ground" convey the idea of support. 
It is the responsible province of a church to maintain the 
truth — the truth 

a. Concerning God, 

b. Concerning man, 

c. Concerning salvation through Christ. 

d. Concerning regeneration by the Holy Spirit, 

e. Concerning justification by faith, 

f. Concerning the ordinances of the gospel, 

g. Concerning good works. 

h. Concerning the resurrection and the eternal state. 

The more truth a church holds in the love of it, the better 
and purer it is. This suggests the propriety of church dis- 
cipline in the cases of those who depart from the truth in 
doctrine or practice. 

III. How church members should conduct themselves. *' That 
thou mayest know how thou oughtest to behave thyself in the 
house Qf God." There is an obligation resting on every 
member. " How thou oughtest to behave thyself," that is, con- 
duct thyself The dignity and comfort of a family depend 
very much on the manner in which its members act. The 
phrase " house of God " is strongly suggestive of holiness. 
God is holy, and a church, his dwelling-place, should be holy. 
David said of the literal temple, ^' Holiness becometh thine 
house, O Lord, forever." This may be said of every church, 
considered as God's house. Holiness invites, and sin repels 
the divine presence. The officers of a church should conduct 
themselves with propriety. The pastor of a church has his 
duties. He is to feed the flock with spiritual food. Deacons 
have their duties. It is their business to attend specially to 
the financial interests of the church. There are duties com- 
mon to all church members. All should — 



iSOTES OF SERMONS. 81 

a. Maintain fellowship with Ood. 

b. Regulate their words and acts according to the gospel, 

c. Love one another, and show their love in suitable ways. 

d. Not forsaking the assembling of themselves together, 

e. Labor for the conversion and salvation of sinners. 

This last is probably the most imperative obligation resting 
on a church, namely, to hold forth as a light the word of life, 
that those in darkness may see it and be led to turn to God. 

If the foregoing exposition is correct, the text may be trans- 
lated thus : " But if I tarry long, that thou mayest know how 
thou ouf]:htest to conduct thvself in a house of God, which is 
a church of a living God, a pillar and a ground of the truth." 



AN UNFAITHFUL CHURCH IN DANGER OF 

EXTINCTION. 

... I will come unto thee quickly, and will remove thy candlestick 
out of his place, except thou repent. — Rev. ii. 5. 

This is solemn language, for it intimates that an unfaithful 
church may become extinct. Who, acquainted with ecclesi- 
astical history, can deny this? How many churches once 
flourishing, have no existence now ! How many moral lights, 
once shining brightly, have been eclipsed, shrouded in total 
darkness ! This has been the penalty for disobedience. The 
church, in what I may call the generic sense of the term, will 
never become extinct. The gates of hell will not prevail 
against her. But local churches may lose their visibility. 
Where is now the church of Ephesus? It is no more. The 
candlestick has been removed. The theme naturally sug- 
gested by the text is this : 

AN UNFAITHFUL CHURCH IN DANGER OF EXTINCTION. 

In illustration of this theme I will consider — 

I. The purposes of church organization. What are they? 



82 NOTES OF SEEMOXS. 

1. Tlie spiritual improvement of Christians, The Saviour 
recognized and sanctified the social principle in the establish- 
ment of churches. His disciples are brought together, era- 
bodied by means of their church relations. A church is com- 
pared by Paul to a human body, and all the members are to 
have a sympathetic concern for one another. This concern 
must have its origin in mutual love. But how are church 
members to promote mutual spiritual improvement ? I answer : 

a. By frequently meeting together and maintaining the wor- 
ship of God. Heb. x. 25. 

b. By hearkening to the teachings of the pastor, whose busi- 
ness it is to feed the sheep and the lambs. John xxi. 15, 16, 
17; xlctsxx. 28; 1 Peter v. 2. 

c. By exhorting one another and praying for one another, 
Heb. iii. 13 ; James v. 16. 

d. By stimidating to love and good works. Heb. x. 24. 

6. By admonishing those who sin. Matt, xviii. 15; Luke 
xvii. 3. 

/. By withdrawing fellowship from the disorderly. Matt. 
xviii. 17; 2 Thess. iii. 6. 

The question in 1 Cor. v. 6, must not be forgotten. These 
things, if done by church members, will promote spiritual 
improvement. 

2. The salvation of sinners. Every church must look to 
this. Every member must strive for the conversion of souls. 
The light of a church must shine. Matt. v. 16; Phil. 2. 15; 
1 Peter ii. 12. It is the business of a church to sustain the 
ministry of the word, not only with reference to the edification 
of its members, but with a view to the conversion of sinners. 
Individual effort must enforce the appeals of the pulpit. 
Personal labor cannot be dispensed with. A church that 
does nothing for the cause of missions cannot be in a health- 
ful state. She has the bread of heaven in her custody, and 
must distribute it to earth's starving millions. 



NOTES OF SERMONS. 83 

3. The promotion of the divine glory. This is a purpose 
superior to every other. It is the supreme purpose of church 
organization, and is accomplished by means of the two pur- 
poses just referred to. That is to say, when saints are edified 
and sinners saved, God is glorified ; when they are not, God 
is dishonored. This is too plain to be called in question. 

II. A church that fails to execute the purposes of its organ- 
ization is in danger of becoming extinct. Why is this the 
case? 

1. Because such a church is peculiarly liable to embrace false 
doctrines. The moral state of individuals and churches has 
much to do in the espousal or rejection of correct sentiments. 
The propagators of error make an easy prey of a lifeless, 
lethargic church. When a church rejects fundamental doc- 
trines or nullifies the ordinances of the gospel, it forfeits the 
right to be called a church, and becomes " a synagogue of 
Satan." 

2. Because such a church must decline in numbers. We 
have seen that the salvation of sinners is one object con- 
templated in church organization. Now if a church is not 
instrumental in saving sinners, how is its number to be in- 
creased? There will be a decrease of numbers. Death is 
ever at work. Church members die as well as others. If no 
additions are made to a church it must, in the lapse of years, 
cease to be. All can see how this is. 

3. Because such a church giving a false representation of 
Christianity, God, jealous of his honor, may remove the candle- 
stick out of its place. Such a church gives a slanderous re- 
port of the religion of Christ. God may see that it is better 
for the interests of his cause that so unfaithful a church 
should not be. He may see that one enemy in the camp 
of the saints can do more injury than a thousand foes with- 
out. He may take to heaven some of the spiritual members 
of such a church, if there are spiritual members, and others 



84 KOTES OF SERMONS. 

under his guiding providence may seek new homes, and the 
^Yorldly-minded may go back to the world. Then the ex- 
tinction is complete. The candlestick is removed. Darkness 
takes the place of light. Sad, sad change ! 

III. Though a church may be in danger of extinction, re- 
pentance will prevent so deplorable a doom. " Except thou 
repent." Without repentance the candlestick is to be re- 
moved. Nothing else will prevent its removal. There must 
be deep contrition on account of the failure to carry out the 
purposes of church organization. Tears, lamentations, con- 
fessions, and prayers, are imperatively called for. There 
must be amendment. Reformation will show the sincerity 
of repentance, and nothing else will. Repentance, followed 
by reformation, will secure the permanence of the candlestick 
in its place. 

REMARKS. 

I. Is the church of which you are a member like that of 
Ephesus ? 

II. If so, let the work of repentance begin at once. 

III. How good is God to forgive repenting backsliders ! 



SPIRITUAL PROTECTION AND REFRESHMENT. 

And a man shall be as an hiding-place from the wind, and a covert 
from the tempest ; as rivers of waters in a dry place, as the shadow of 
a great rock in a weary land. — Isa. xxxii. 2. 

Some have supposed that Hezekiah is the king referred to 
in the preceding verse. If so, he must have been only a 
type of Christ; for in reading the text, we involuntarily ex- 
claim: Behold a greater than Hezekiah is here. True, our 
attention is directed to " a man," but we know of " the man 
Christ Jesus," who is Mediator between God and men. I 
take it for granted that he is the hiding-place. I deduce 
from the text this theme : 



NOTES OF SEEMONS. 85 

SPIRITUAL PROTECTION AND REFRESHMENT. 

Fix your thoughts on — 

I. Spiritual protection. This is indicated by two expres- 
sions which claim our attention : 

1. A hiding-place from the wind. Evidently the term 
wind does not refer to a gentle breeze, but to a violent gale, 
to a storm so furious as to make protection a vital necessity. 
We can easily imagine such a storm raging with desolating 
violence. How great the danger, and how important to 
have a hiding-place! This is true literally. It is also true 
spiritually. There is the storm of God's wrath against sin. 
I know that there is a liberal theology, falsely so-called, which 
denies that there is wrath in God. This view is in direct 
conflict with such Scriptures as the following: John iii. 36; 
Rom. i. 18 ; Eph. v. 6. This wrath is not some abstract 
thing, but personal indignation in view of sin; and, as sin 
cannot exist apart from sinners, it is indignation against sin- 
ners. God's wrath grows out of the purity of his nature. 
All good and holy beings feel indignation against sin in pro- 
portion to their goodness and holiness. What then shall I 
say of the intensity of God's indignation against sin? It is 
to be measured by the holiness of his nature. There is wrath 
in God, and because of this fact he is the more worthy of 
adoration. How can this wrath be appeased ? By the 
removal of the cause that excites it. That cause, as we have 
seen, is sin. Here then we see how " the man Christ Jesus " 
becomes a hiding-place. See John i. 29 ; Heb. ix. 26 ; and 
also 1 Thess. i. 10. Jesus delivers from the wrath to come. 
How ? By the atoning provision made by his death for the 
pardon of sin, and the consequent remission of the penalty 
of the law of which sin is the transgression. Thus he 
becomes a hiding-place for the poor sinner exposed to the 
wrath of God. Here you can see the meaning of his words 

H 



86 NOTES OF SEEMONS. 

in Matt. xi. 28. We see, too, the import of Eom. v. 1. 
There is peace with God through Christ, because Christ is the 
hiding-place of the sinner who flees from the storm of God's 
wrath. There is protection in the cross. 

2. A covert from the tempest This is the second of the two 
forms of expression I have referred to as suggesting the idea 
of spiritual protection. It means in substance what the other 
expression means. I need not therefore enlarge on it, but 
leave it to your reflection. When the tempest is on its march 
of desolation, how imperatively is a covert needed ! What a 
covert do we find in Christ! A sure protection from all 
danger and all evil. Kom. viii. 33, 34. Protection in Christ. 
We may now see why Paul wished to " be found in him." 
He desired ample and certain protection. 

II. Spiritual refreshment This also is indicated by two 
forms of expression : 

1. Rivers of water in a dry place. We may have known by 
experience something of the discomforts of literal drought, 
and we have heard a great deal more than we have known. 
Imagine a sandy desert, on which the sun pours his burning 
rays. The traveler is parched with thirst, almost ready to 
faint and die from exhaustion, and desiring water more than 
all earthly blessings. As he drags his weary feet along he 
lifts up his eyes and sees a river of water, sees it in the midst 
of the dry places about him. How soon he slakes his thirst, 
is satisfied and refreshed ! So " the man, Christ Jesus," who 
is a hiding-place, is "as rivers of water in a dry place." 
There is spiritual refreshment. As literal water satisfies 
literal thirst, so the spiritual water that Christ gives, the 
symbol of his grace, satisfies the thirst of the soul. The two 
kinds of water are contrasted. John iv. 13, 14. He that 
drinks of the water that Christ gives is refreshed in his spirit. 
Protection is outward, refreshment is inward. Justification 
is something done for us ; regeneration is something done in 



KOTES OF SERMONS. 87 

US, that gives us a taste for spiritual things, and causes us to 
enjoy them. Hence there is spiritual refreshment. There is 
what Paul calls the peace of God. There is abundance of 
joy. Christ is " as rivers of water in a dry place." All this 
earth is a dry place. We are dependent on Christ for rivers 
of water. 

2. The shadow of a great rock in a weary land. By a figure 
of speech the land is said to be weary, instead of the traveler 
who, under the pressure of scorching heat, comes to a great 
rock that casts its grateful shadow. Availing himself of the 
cool shade, he is refreshed. So there is spiritual refreshment 
in Christ. We have in him a thousand times more than is 
symbolized by the shadow of a great rock in a weary land. 
The soul feasts on his love. Jesus says, " These things have 
I spoken unto you — that your joy might be full." 

QUERIES : 

I. Is Christ spiritual protection to you ? 

II. Do you find spiritual refreshment in him? 



TRUST IN GOD PRODUCTIVE OF PEACE. 

Thou wilt keep him in perfect peace, whose mind is stayed on thee : 
because he trusteth in thee. — Isa. xxvi. 3, 

The Bible says much about trust in God. It requires us 
to trust in him, and assures us that it is better to trust in the 
Lord than to put confidence in men, even in princes. It de- 
clares that those who trust in the Lord shall be as Mount 
Zion, which cannot be removed, but abideth forever. There 
are many happy consequences resulting from this trust. In 
the text our attention is directed to one of these consequences, 
namely, peace. The matter for us to consider, is — 



88 NOTES OF SERMONS. 

TRUST IN GOD PRODUCTIVE OF PEACE. 

The tendency of this trust to inspire peace may be seen in 
such considerations as the following : 

1. God is Almighty. David says : ^' God has spoken once; 
twice have I heard this ; that power belongeth unto God." 
Contemplate this power as exerted in the creation of all 
things, and as exercised in the preservation of all things. 
The telescope reveals numberless w^orlds to the astron- 
omer. It was almighty power that brought those worlds 
into existence and keeps them in the places assigned them. 
All manifestations of power, as seen in the movements of 
matter, are traceable to God. The power of finite spirits 
is secondary, and is derived from the Supreme Spirit. In 
the highest sense all power is God's. This fact brings peace 
to those who trust in him ; for they know that in his sover- 
eign pleasure he will exert his power in their behalf. 

2. God is everywhere. The ancient heathen had local gods, 
and the power of these gods was, according to the teachings 
of mythology, restricted in its operation to their respective 
spheres of action. How great would be the disadvantages of 
trusting in a God confined to localities, if there could be such 
a God ! Jehovah is omnipresent. We cannot go out of his 
dominions or beyond his jurisdiction. He is ever present 
w^ith his creatures, all his creatures, and graciously present 
with all who trust in him. The greatness of his power could 
not of itself create peace if he were not everywhere present 
to exert his power. Psalm cxxxix. 7-12. 

3. God knows all things. We are not able to appreciate 
adequately the divine omniscience; for our faculties are quite 
limited. We know but little. The past, the present, and the 
future, are all known to God, and he therefore knows just 
■what we need. Nothing can occur that will take him by 
surprise. No exigencies, no contingencies, can arise, for 



NOTES OF SERMONS. 89 

which he is unprepared. How precious the peace derived 
from trusting in a God who knows all things, and whose 
knowledge directs the exercise of his power, in all places! 

4. God is good. His power, omnipresence, and omnis- 
cience, apart from his goodness, w'ould not bring to the 
soul the *' perfect peace" to which the text refers. His 
goodness disposes him to employ his power for the benefit of 
those who put their trust in him. It prompts him to make 
his omnipresence and omniscience practically beneficial to 
them. *' The Lord is good, a strong hold in the day of 
trouble ; and he knoweth them that trust in him." Nahum 
i. 7. Jehovah is the fountain of goodness, and his goodness 
is inseparable from his glory. Hence, when Moses prayed, 
*' Show me thy glory," the Lord said, " I will make all my 
goodness pass before thee." Ex. xxxiii. 18, 19. There is 
peace to those who trust in the Lord, because he is good. 
They see how his goodness can be exercised through Jesus 
Christ. They see that the plan of redemption which the 
gospel reveals meets all the necessities of their condition as 
helpless sinners, and "being justified by faith, they have 
peace w^ith God." Rom. v. 1. The peace of God keeps 
\_garrisons] their hearts and minds through Christ Jesus. 
Phil. iv. 7. They have the peace which the Saviour be- 
queathed to his disciples in the memorable words, "Peace I 
leave with you, my peace I give unto you : not as the w^orld 
giveth, give I unto you. Let not your heart be troubled, 
neither let it be afraid." John xiv. 27. 

5. God makes all things work together for good to those who 
trust in him. He who does this has all thincrs under his con- 
trol. There is no world in which he does not act. There is 
no event, great or small, over which he does not preside. All 
things are either the effects of his active agency or the results 
of his providential permission. Nothing occurs which he 
does not permit. Commotions, revolutions, and wars, with 

H2 



90 KOTES OF SEEMONS. 

all their bloody accompaniments, take place because he 
suffers them to take place. Still the wrath of man praises 
him. He brings good out of evil, joy out of sorrow, and 
light out of darkness. He makes all the trials and sufferings 
of his people promotive of their spiritual welfare. When he 
chastens them, it is for their profit, that they may be par- 
takers of his holiness. Heb. xii. 10. In all this he is exe- 
cuting his infinitely wise plans for the glory of his name 
and the good of those who put their trust in him. In 
view of the considerations now presented, it is easy to see 
that trust in God is productive of peace. 

REMARKS. 

I. Is this peace yours? 

II. If not, it is because you do not trust in the Lord. 

III. There is no peace to the wicked. 



PRESENT CONFIDENCE INSPIRED BY PAST 
EXPERIENCE. 

The Lord that delivered me out of the paw of the lion, and out of the 
paw of the bear, he will deliver me out of the hand of this Philistine. — 
1 Sam. xvii. 37. 

The Israelites were involved in war with the Philistines. 
It was a time of great anxiety. King Saul and his army 
were fearful as to the issue of the contest, while the masses of 
the people were dismayed. The general feeling of fear was 
increased by the haughty bearing of Goliath, the giant of 
Gath. He for forty days defied the hosts of Israel, proposing 
that a contest between himself and any Isi'aelite should be 
decisive, and therefore final. David now appears on the 
scene, and accepts the challenge of the giant. Saul tries to 
dissuade him from so rash a step (verse 33) ; David replies, 
(verses 34-36). Then he spoke the words of the text, which 
is su^t^estive of this theme: 



NOTES OF SEKMONS. 91 

PRESENT CONFIDENCE INSPIRED BY PAST EXPERIENCE. 

We will consider — 

I. Past experience. The experience to which David refers 
was very impressive, and he could not forget it. He was a 
shepherd, and his devotion to his father's flock was beautiful. 
So strong was his attachment to the sheep and the lambs that 
when one of the latter was taken out of the flock by a lion, 
he rescued it and killed the lion. So of a bear on another 
occasion; for two occasions are referred to. '* Thy servant 
slew," verse 36. It was no exertion of ordinary human 
power that enabled him to do this. Notice, he ascribes these 
exploits to the Lord. He obtained help from Jehovah. He 
had a conscious experience that the Lord was with him and 
delivered him from peril. David had no doubt often received 
help from on high, but he names only these two prominent 
instances. So much for David's past experience. What 
about your past experience? It has not been like David's 
in one respect, but in another it has been the same. That is 
to say, the Lord has delivered you as he delivered David. 
Go back in thought to the period of your conviction of sin. 
I mean the time when you were convinced that you were a 
sinner in perishing need of a Saviour. You made the jailer's 
question yours. Acts xvi. 30. You felt that God was in the 
right and you in the wrong. You felt guilty before him, and 
justly condemned by his law. Your prayer was that of the 
publican, " God be merciful to me, a sinner." Was he not 
merciful? You hearkened to the words of Jesus, "Come unto 
me, . . . and I will give you rest." Did you not find "rest " ? 
Did you not learn the truth of Rom. v. 1 ? Did you not have 
a precious experience of the saving grace of God? Did he 
not bring you up " out of an horrible pit, out of the miry 
clay"? This is David's language on another occasion. Did 
not God take you into fellowship with himself, lavishing on 
you all the sacred pleasures of reconciliation ? Did he not 



92 NOTES OF SERMONS. 

adopt and own you as his child ? Did you not enjoy the 
spirit of adoption ? With some of you many days have passed 
since then. You have experienced temptations, trials, afflic- 
tions, bereavements, and, it may be, persecutions. Can you 
not say to-day, " Ebenezer " ? Have you not found the grace 
of God sufficient for you ? Has his arm ever failed of its 
strength ? Has not the Lord delivered you as surely as he 
did David ? Have you not experienced his delivering mercy 
in evei'y time of need? 

II. Present confidence. In David's case this was inspired 
by past experience. He said : " The Lord will deliver me 
out of the hand of this Philistine." Why did he have this 
confidence ? Because the Lord had delivered him " out of 
the paw of the lion, and out of the paw of the bear." This 
was the basis of his confidence. He reasoned from what the 
Lord had done to what he would do. Can you not reason in 
the same way ? Must you not ? Ought you not ? Is it not 
both your duty and privilege? You should have present 
confidence in the Lord on account of what he has done for 
you in times past. You profess to be a Christian. Who has 
made you a Christian ? God. This is clear from John i. 13. 
Why did he make you a Christian? You had no claim on 
him. There w^as nothing in you to excite in the divine mind 
any w^armer feeling than that of pity. It was therefore his 
purpose of grace that led him to make the great change in 
you by which you became a Christian. There was no merit 
in you, but demerit. It required omnipotent grace to triumph 
over the demerit ; but it did triumph, and therefore you are a 
child of God. Is there at present, or will there be in future, 
an occasion for a display of greater grace tlian was exercised 
in your regeneration ? I suppose not. Is there not ground 
then for present confidence, that God will do what you need 
to-day, to-morrow, and through the pilgrimage of life? See 
how Paul reasons in Kom. v. 10 ; viii. 32. Here we go back 



NOTES OF SERMONS. 93 

to the past. God laid, in the death of his Son, the basis of 
our reconciliation with him when we were his enemies. 
^' Much more" shall he help and bless us ''being reconciled." 
If God "spared not his own Son, but delivered him up for us 
all, how shall he not with him also freely give us all things?" 
Our past knowledge and experience of what God has done, 
may well be the inspiration of present confidence. His im- 
mutability makes it certain that he will now, and in time to 
come, act toward his people as he did in making them his 
people. That is, he will manifest his grace. What he has 
done is the best guarantee of what he will do. You say you 
are very unworthy. Yes, but God knew how unworthy you 
were and would be when he called you by his grace. If 
your un worthiness is now to be a barrier to the reception of 
the grace you need, it would have been a barrier to the re- 
ception of the grace that made you a Christian. You need 
God's help to-day. Have confidence in him and expect it in 
view of the past. You must die ere long. Believe that God 
will be with you then because he has been with you. In 
short, let past experience inspire present confidence. 

EEMARKS. 

I. Think often of what the Lord has done for you. 

II. Trust him for all you need now and forever. 



PLEASING GOD. 

Not as pleasing" men, but God, which trieth our hearts. — 1 Thess. ii. 4. 

Paul is here giving an account of his first visit to Thessa- 
lonica. He had been shamefully persecuted at Philippi, but 
instead of giving up his ministerial work he became more 
earnest in its performance. He tells the Thessalonians that 
he spoke to them "the gospel of God with much contention," 
that his " exhortation was not of deceit/' that having been 



94 NOTES OF SERMOXS. 

entrusted with the gospel, he preached it not with a view to 

please men, but God. This was the object at which he aimed, 
and this should be our object. Your attention is therefore 
called to the subject of — 

PLEASING GOD. 

For the purpose of elucidating this subject I may say — 

I. God deserves to he pleased. This appears at once in 
view of the fact that he is the Almio^htv Creator. It has 
been his pleasure to create what we call matter. He has 
made use of this matter in the formation of planets and suns 
and worlds. He has arranged it according to his will. But 
this matter, whatever its movements may be, has no intention 
of pleasing God. It has no intelligence, and therefore no 
purpose. I refer specially to rational beings when I say that 
God deserves to be pleased. Refer to Rev. iv. 11. Notice 
specially the words, " for thy pleasure they are and were 
created." The motive prompting creation was in the Creator. 
It was optional with God to create or not. He chose to 
create, and to do so for his pleasure. That he deserves to be 
pleased, is a truth as clear as the light of day. If so. his 
creatures are under obligation to please him. This is true of 
every angel, every man, every demon. There can be no ob- 
ligation to God unless there is obligation to please him, for 
this is inseparable from the obligation to love him. God 
deserves to be pleased, for he is pleased wath that only w^hich is 
right. So far then as his creatures please him they do right. 

II. How God is pleased. All his creatures may please 
him by loving him. You can conceive of no rational being 
with whose love God w^ould not be pleased. The love -would 
be a recognition of his worthiness of love. 

But there are ways of pleasiug God which have special 
reference to men, and to men as sinners. How then do 
human beings please God ? 



NOTES OF SEEMONS. 95 

1. By hearty repentance. This is a duty incumbent on sin- 
ners only. Repentance is such a change of mind in regard 
to sin as involves sorrow for it, also hatred of it, and a pur- 
pose to forsake it. Sin is the transgression of God's law, and 
the law is a transcript of his moral character. As God loves 
his law he must be displeased when it is violated. If so, he 
is pleased when sorrow is felt for its violation ; for the sorrow 
recognizes the goodness of the law and of the lawgiver. 

2. By a cordial acceptance of Christ When Jesus was 
baptized the voice of God the Father was heard, saying, 
" This is ray beloved Son, in whom I am well pleased.^' If 
God is well pleased with his Son, he would have us well 
pleased Avith him also. We cannot better please God than 
by being pleased with his Son, the proof of which is to be seen 
in our reception of him as the Saviour. God in sending his 
Son into the world could not be indifferent as to the object of 
his mission. That object Avas the salvation of sinners ; but it 
cannot be accomplished unless Christ is accepted as the 
Saviour. God must therefore be pleased with those who 
thankfully receive Christ, and displeased with those wdio re- 
ject him. 

3. By showing ourselves his friends before men. The piety 
of the heart is of the greatest importance, but it is not of 
itself sufficient. There must be consecration of life to the 
service of God. A baptismal profession of faith must be 
followed by conduct in accordance with such profession. 
Phil. i. 27. While we are to make no parade of our re- 
ligion, we must ever be willing and even glad to be known 
as the Lord's servants. 

4. By cheerful resignation to his will. God's will is always 
right, and when it is his will to afflict us we must not mur- 
mur, but say, " The will of the Lord be done." We must say 
this when the dying hour comes. God will ever be pleased 
when we will as he wills. 



96 KOTES OF SERMONS. 

III. A consciousness that we please God is a source of high 
satisfaction. This is evident because — 

1. Se is perfect in judgment. There is no appeal from his 
decision. He tries the heart and tests the purity of the 
motives. Blessed are those on whom the smile of his ap- 
proval rests. If the God of heaven is pleased with us, we 
may well have exultant satisfaction. 

2. This consciousness is a shield from the reproaches of men. 
When our acts are misconstrued, our words misinterpreted, 
and our motives misconceived, how delightful to know that, 
whatever men may think or say, God is pleased with us ! 
The high satisfaction arising from this consciousness is worth 
more than " gold ; yea, than much fine gold." 

3. It brightens the prospect of going into the presence of 
God, Think of it — going to Him who is pleased with you, 
and who will evermore imparadise you in his smiles! 

REMARKS. 

I. We have in this subject the true principle of action. 
An archangel knows no higher aspiration than a desire to 
please God. 

II. Is God pleased with you ? with the state of your heart 
and the manner of your life ? 

III. Some of you have never done anything with a view 
to please God. How wicked your hearts must be ! 



LIKENESS TO CHRIST. 

Let this mind be in you, which was also in Christ Jesus. — Phil. ii. 5. 

We are told that Christ left us an example that w^e 
"should follow his steps," and that we are under obligation 
to "walk even as he walked"; that is, to live as he lived. 
This walking or living refers chiefly to conduct, behavior; 
but in the text our attention is directed to that state of mind 



NOTES OF SERMONS. 97 

in Christ, which was the inspiration of his conduct. He 
acted as he did because he thought as he did, and felt as he 
did. We are required to be like him. This is the doctrine 
of the text : 

LIKENESS TO CHRIST. 

Let us consider — 

I. In what respects we should be like Christ I present the 
following particulars: 

1. Li his zeal for the divine glory. There was in Christ 
nothing more manifest than this zeal. The sacred flame 
burnt with unceasing constancy on the altar of his heart. 
We see in John ii. 14-18, what occurred at the beginning of 
his ministry. We may refer also to what he said in John iv. 
34, but specially to his words, " Father, glorify thy name." 
John xii. 28. When he urged this petition, the agony of the 
garden and the death of the cross were at hand. Dismissing 
from his mind his personal sufferings, he said, " Father, 
glorify thy name.'' The glory of God was the object nearest 
and dearest to his heart. To be like Christ we must have 
his zeal for the divine glory. This point of resemblance to 
him is indispensable. 

2. In his self-sacrificing love for men. This was in perfect 
accord with his zeal. His great purpose was that God should 
be glorified in man's salvation. To accomplish this object 
something must be done for men. That something proceeded 
from his love and could have no other origin. Oh, what love! 
Think what it prompted him to become, to do, to suffer. You 
see at every step the self-sacrificing quality of that love. 
Jesus loved men in their complete persons, body and soul. 
We must love them too. We may not be required to die 
for them, as Jesus did ; but to be like him we must, in our 
measure, love them as he did. 

3. In his humility. He was meek and lowly in heart. We 
see his humility in the different steps of his condescension, 

I 



98 NOTES OF SERMONS. 

beginning with laying aside his glory and reaching the lowest 
point in the grave. If we would be like Christ, pride must be 
expelled from our hearts. There is nothing in us to be proud 
of, but everything to inspire lowliness of mind. It requires 
humility to make us like Christ. This was the mind which 
was in him. 

4. In returning good for eviL It has been said that to re- 
turn evil for evil is man-like, to return evil for good is devil- 
like, and to return good for evil is God-like. Jesus did the 
last. How kindly he taught his enemies ! How earnestly 
he prayed for those nailing him to the cross ! We are not 
like Christ unless we have the disposition to return good for 
evil, blessing for cursing. Stephen imbibed the spirit of 
Jesus, as we may see from Acts vii. 60. 

5. In his resignation to the will of God, He says : " For I 
came down from heaven, not to do mine own will, but the 
will of him that sent me." John vi. 38. In Heb. x. 5-7, we 
see the conformity of his will to the will of God. In his 
agony in Gethsemane he prayed, " Father, if thou be willing, 
remove this cup from me : nevertheless, not my will, but thine 
be done." Luke xxii. 42. This was perfect resignation. Let 
this mind be in you. We must be like Christ in his feelings 
of conformity and resignation to the wall of God. We must 
be resigned to God's will, not merely because we cannot help 
ourselves, but because we believe that his will is right and 
ought to be done. 

II. How to acquire likeness to Christ I name the follow- 
ing things : 

1. Make his character a constant study. Occasional and 
superficial study will not suffice. Analyze the excellences of 
his character. Consider them in their isolated glory and 
beauty. Then combine them and contemplate their united 
perfection and splendor. Such a study of any merely human 
character would discover defects; but not so in the character 



NOTES OF SERMONS. 99 

of Christ. It will bear the closest investigation. The more 
microscopic the examination, the more glorious will it ap- 
pear. Study the character of Christ by day and by night, if 
you would be like him. 

2. Let his word dwell in you richly. This is a divine com- 
mand. Col. iii. 16. It must be obeyed in connection witii 
a study of his character. Dwell, not enter and depart, but 
abide, not scantily, but richly, its influence diffusing itself 
through all the powers of the soul. This word of Christ 
teaches us to love what Christ loves, and to hate what Christ 
hates. It teaches us his will. It is the means of sanctifica- 
tion, which is likeness to him. 

3. There must be much prayer for the Holy Spirit The 
Spirit is the Glorifier of Christ. He glorifies him by making 
his disciples like unto him, who is the Supreme Model of per- 
fection. The Spirit is given, and how, we learn from Luke 
xi. 13. Languid, lukewarm prayer, will not do; earnest, im- 
portunate supplication is required. 

REMARKS. 

I. How desirable is likeness to Christ! 

II. We may well mourn that we are not more like him. 

III. Likeness to him is not an accident, but the result of 
earnest striving. 

LOOKING TO JESUS. 

Looking unto Jesus. — Heb. xii. 2. 

What a glorious object invites our contemplations ! It is 
our privilege to behold the Lamb of God. Ponder the 
theme : 

LOOKING TO JESUS. 

These words imply faith in Christ, and the direction of the 
attention to him. As he is enthroned in heaven far beyond 



100 NOTES OF SERMONS. 

the limits of monal vision, we can only look to him by faith 
— ^vith the eye of the mind. 

I. In ivhai respects are ice to look to Jesus f I answer: 

1. In his blameless life, as furnishing an example for us to 
copy. 

2. In his aio: ' ' t'-^. as the basis of our salvation. 

3. As our ^'/itc/ .: .- i7 Advocate in heaven, 

II. Benefits of Io::':ing to Jesus. I name only a few: 

1. TJ-ie imprc ; of the Christian graces, 

2. The to. :' world is cruciji^d. 

3. Soilness oflfe is promoted. 
4 Thte fear of death is subdued, 

EE^^IARKS. 

I. It is a great privilege zo> look to Jesus. 

II. There is danger of looking away from him. 

m. Looking to Jesus anticipates the employment of 
heaven. 

lY. Let sinners look to Je^us as the Saviour, before they 
see him as their final Judge. 



HOLDING FORTH THE WORD OF LIFE. 

Holding forth the word of life. —Phil. ii. 16. 

Tne gospel is called the word of God. the word of Christ, 
the word of his grace, the word of truth, the word of faith, 
and the word of salvation. In the text it is termed the word 
of life, and Christians are required to hold it forth. As the 
text and the theme it furnishes are coincident, we fix our 
thoughts on — 

HOLDES'G FORTH THE WORD OF LIFE. 

It will be our business to — 

I. Contemplate the gospel as the word of life. It is properly 
thus designated because — 



NOTES OF SERMONS. 101 

1. It makes hnown the way of life. I employ the term life 
as denoting both spiritual and eternal life. By nature we are 
dead in sin ; for sin has extinguished the principle of spiritual 
life which man enjoyed in his unfallen state. The gospel 
alone tells us how this principle may be re-obtained. Nature 
and reason and human philosophy cannot tell. Regenerating 
grace is a gospel idea, exclusively so. .The gospel, too, directs 
our attention to eternal life. 2 Tim. i. 10. We are obviously 
dependent on the Bible for any satisfactory conception of 
futurity. The old heathen philosophers had some confused 
views of the soul's immortality; but of the resurrection and 
future life of the body they had no thought. In the Old 
Testament we have the doctrine of immortality in a state of 
comparative obscurity; the gospel brings it out of obscurity 
into the light of open day. The resurrection of Jesus con- 
firms all the gospel says. 

2. It is the means of imparting spiritual life to the dead in 

sin. Some think it detracts from the glory of God to say that 

he regenerates the soul by means of the gospel. God employs 

means in the natural world. 

What is his creation less 
Than a capacious reservoir of means 
Formed for his use, and ready at his will ? — Cowper. 

Why may not God also use means in the moral world? 
The teaching of the Scriptures is plain as to the instrument- 
ality of divine truth in regeneration. 1 Cor. iv. 15 ; James 
i. 18 ; 1 Peter i. 23. The Holy Spirit, in effecting the great 
change, makes use of truth previously lodged in the under- 
standing. Thus the gospel which makes known the way of 
life is the means of imparting life. 

3. It is the instrument of guidance to eternal life. Our 
Heavenly Leader makes it the means by which he conducts 
spiritual pilgrims through the wilderness of this world to the 
land of promise. " Thou shalt guide me with thy counsel, 

12 



102 KOTES OF SERMONS. 

and afterward receive me to glory." Psalm Ixxiii. 24. The 
same gospel which makes known the way of life, and instru- 
mentally imparts life to the dead soul, is the means by which 
the saints are conducted to glory. Hence the importance of 
having the word of Christ to dwell in us richly. Col. iii. 16. 
We may refer also to John xvii. 17. Every advance in sanc- 
tification through the truth is a step taken in the way that 
leads to eternal life. 

II. How Christians are to hold forth the word of life. The 
idea is that the word of life is to be made prominent. It is 
to be conspicuously exhibited. The influence of the gospel 
depends materially on its being thus held forth. But how is 
it to be done ? 

1. By a baptismal profession of faith in Christ, the Author 
of the gospel. For such a profession all are qualified who 
have by the gospel been made subjects of spiritual life. In 
baptism they profess faith in Christ, they commemorate 
his burial and resurrection, and in emblem they set forth 
their personal death to sin, and resurrection to a new life. 

This death to sin having occurred by means of the gospel, 
the word of life, which is the gospel, is held forth in baptism, 
which emblematically declares the believer's death to sin. 
Whenever baptism is administered to a believer, there is 
symbolical exhibition of the power of the gospel. The obli- 
gation to make this exhibition is both solemn and delightful. 

2. By church organization. According to the gospel, bap- 
tized believers are embodied and organized into local 
churches. These churches are to maintain the worship of 
God. By so doing they hold forth the word of life. They 
are to sustain an evangelical ministry, exercise proper disci- 
pline, and celebrate the death of their Lord at his table. In 
these ways they hold forth the word of life. 

3. By living according to the gospel. All other methods of 
holding forth the word of life are defective in the absence 



NOTES OF SERMONS, 103 

of this. The power of the gospel to change the heart and 
regulate the life must be exhibited. The world cannot see 
the hearts of Christians, and how is the world to know that 
their hearts have been changed? The proof is to be fur- 
nished by the conformity of the lives of Christians to the 
requirements of the gospel. Every church should be an 
epistle of Christ, known and read by all men. Note well 
2 Cor. iii. 3. 

4. By sending it to those who have it not This directs our 
attention to the work of missions. In these days, when all 
parts of the world are in telegraphic* connection, all missions 
are virtually one. Every church is constitutionally a mis- 
sionary society, and must see that the word of life is held 
forth at home and abroad. It must be held forth from the 
equator to the poles. The churches of the living God have 
in their custody the bread of life, and they must distribute it 
to earth's starvino- millions. How deliorhtful would it be to 
see these millions feasted at the banquet of salvation ! How 
gladly should Christians hold forth the word of life ! 



SAINTS IN GOD'S HAND. 

All his saints are in thy hand. — Deut. xxxiii. 3. 

Without introductory remarks, I at once inquire — 

I. WJio are saints f They are children of God by regener- 
ation. They are " born of the Spirit," " born again," " new 
creatures," " created in Christ Jesus unto good works." 

II. Saints are in God's hand. It may be said that all 
God's creatures are in his hand ; but the saints are so in a 
peculiar sense. This will appear if we consider — 

1. They are in his loving hand. His is the hand of a 
Father, and surely he loves those whom he has made his 



104 NOTES OF SEEMONS. 

children in so costly a manner, even through the incarnation 
and death of his own Son. 

2. They are in his guiding hand. Well is it for them 
that they are not left to their own guidance. They know not 
the way in which they should go. They know not what is 
best for them. 

3. They are in his protecting hand. How greatly they 
need protection! They need protection from themselves, 
protection from the evil influences of the world, and from 
the snares of Satan. His hand is stretched forth for their 
defence. 

4. They are in his chastening hand. He chastens them 
with the paternal reluctance exemplified in a wise earthly 
father. Lam. iii. 33. His love prompts the application of the 
chastening rod. Heb. xii. 5-11. 

5. They are in his sustaining hand. He holds them up ; 
otherwise they would sink beneath the waves of sorrow. The 
hour of death comes apace. How greatly will they need 
divine support in that hour when all human helpers fail ! 

EEMARKS. 

I. Are you one of the saints of God ? 

II. If so, remember, for your comfort, in whose hand you 
are. 



BRINGING SINNERS TO JESUS. 

And lie brought him to Jesus. — John i. 42. 

John the Baptist came to prepare a people for the Lord, 
and he loved to commend the Lord to the people prepared for 
him. More than once he said, " Behold the Lamb of God.'' 
These words, a sort of exclamatory command, were addressed 
at one time to two of his disciples, and they immediately fol- 
lowed Jesus. One of these disciples was Andrew, the brother 



KOTES OF SERMOXS. 105 

of Peter. What did he do ? He found Peter and said, " We 
have found the Messias." Not satisfied with telling Peter 
about Jesus, he brought him to Jesus. In this case there 
was physical movement, a bodily approach to the Saviour. 
This is impossible now. Still there is a sense in which sinners 
should be brought to Christ. They must be brought to him 
or perish. The present subject is — 

BRINGING SINNERS TO JESUS. 

The first thing claiming our attention is : 

I. Why should sinners be brought to Jesus. 

This should be done for such reasons as the following : 

1. Because they need salvation. This necessity grows out of 
the fact that they are sinnei-s. Sin is a terrible evil. It is a 
transo-ression of the divine law. It is treason against the 
government of God. It is an attempt to thwart his plans and 
purposes. It disturbs the harmony of the moral universe. It 
excites, and it is the only thing that excites, the wrath of God. 
Sinners are involved in the consequences of sin. These con- 
sequences, unless arrested, must be eternal. Guilt and con- 
demnation are among these consequences, and also alienation 
from God. Do not sinners need salvation ? 

2. Because there is salvation in Jesus alone. What says 
Peter, the man whom Andrew brought to Christ ? Years 
after, he spoke those words : *' Neither is there salvation in 
any other : for there is none other name under heaven given 
among men, whereby we must be saved.". ^cts iv. 12. Why 
is there salvation in Christ alone ? Because through him 
alone can the consequences of sin be arrested and removed. 
The great atoning transaction of Calvary provides for can- 
celing guilt and reversing the sentence of condemnation. 
Christ bare our sins in his own body on the tree. 1 Peter ii. 
24. This explains the whole matter. The cross, too, provides 
for overcoming the alienation I have referred to. Out of 



106 KOTES OF SERMOXS. 

Christ, where will you find salvation ? Could you make the 
tour of the universe, going from world to world, you would 
find no salvation apart from Jesus. 

3. Because he promises to save all who are brought to him. 
The anxious sinner might say, *^ I need salvation, and it must 
be in Jesus alone ; but if his power is not exerted, what then ? 
Has he made any promises ? " Trembling soul, yes, yes. 
Here are his words : " Come unto me, all ye that labour and 
are heavy laden, and I will give you rest." '^ Him that 
Cometh to me I will in no wise cast out." Matt. xi. 28 ; John 
vi. 37. To inspire perfect confidence in his promises he says : 
*' Heaven and earth shall pass away, but my words shall not 
pass away." Matt. xxiv. 35. 

3. Because he has saved all who have been brought to him. 
To this hour he has rejected none. He saved sinners before 
he died, by virtue of his prospective atonement ; he saved the 
penitent thief while he was dying ; and he has been saving 
sinners ever since he died. It has ever been his pleasure to 
exert his saving power, and in so doing he has performed his 
promises. I have surely given valid reasons why sinners 
should be brought to Jesus. 

II. Those who have been brought to Jesus should bring others 
to him. 

This will be seen if we consider that — 

1. They are one with him. Brought to him, all their in- 
terests are merged in his. They have no interests apart from 
his. He came into the world to save sinners, and they must 
indorse his object by laboring to save sinners too. They are 
his representatives in the world, and how can they fitly rep- 
resent him unless they bring sinners to him, that he may save 
them? 

2. This is contemplated in their conversion. They are not 
made Christians merely that they may get to heaven, but that 
they may take others with them. How many were converted 



NOTES OF SERMONS. 107 

to God through the apostles! and these converts engaged in 
the work of converting others, and they of others. This is the 
most practical, the most beneficial, the most sensible, and the 
most Scriptural apostolic succession the world ever saw, or 
ever will see. Let it never be forgotten that every sinner who 
has been brought to Jesus should do what he can to bring 
other sinners to him. 

3. In no other way can Christians show a proper estimation 
of Jesns as their Saviour, They may say and do a hundred 
other things, but they can never prove their exalted appre- 
ciation of Christ so well as by bringing sinners to him for 
salvation. Those who love Jesus wish others to love him. 
Those who have been saved by him are anxious for others to 
be saved. The grace magnified in saving them they desire to 
see magnified in saving others. No Christian is in a normal 
state who is not employed in bringing sinners to Jesus. 

III. Sow may Christians bring sinners to Jesus f 

1. By talking favorably of him. They should earnestly and 
lovingly recommend him as a Saviour. Suppose you had 
been sick almost to death, and your physician had restored 
you to perfect health : what would you do if you saw others 
diseased as you had been? Would you, could you, be silent? 
You would talk about your physician. So talk of Jesus, the 
Physician of souls. Say without a doubt that he can cure 
any morally diseased sinner, because he has cured you. An- 
drew talked to Peter about the Messiah, and Peter willingly 
went to Jesus. 

2. By holiness of life. When religion shows its power to 
make its professed friends what they say they are, it always 
benefits sinners. They are ready to say that there is a reality 
in the religion which makes bad men good, which renders the 
covetous liberal, which enables the irritable man to control 
his temper, and which places earthly concerns in subordina- 
tion to eternal interests. 



108 NOTES OF SEPvMONS. 

3. By sJiowing that they are joyful in the ivorJc of Jesus. Some 
professed Christians act as if they considered it a hardship to 
serve^ Christ. You must let the world see that his service is 
your joy and your delight. If you go about morose and 
gloomy, like a Pharisee on a fast-day, you will repel sinners 
from Jesus. They will not be attracted by such a specimen 
of piety as that. " Rejoice in the Lord always." 

4. By prayer to God for their salvation. The success of all 
effort depends on God. No sinner is willing to be brought to 
Jesus till made willing in the day of God's power. Prayer 
recognizes this fact and looks upward. Prayer avails much. 
It takes hold of God's strength and thus allies man's weak- 
ness to divine omnipotence. Pray without ceasing. 

REMARKS. 

I. Bringing sinners to Jesus is a great work ; greater than 
founding a kingdom or an empire. 

II. Will you not be more earnest in this work? 

III. Sinners must be brought to Jesus soon or never. 

IV. sinners, be brought, be led to Jesus now. 



A GOOD SOLDIER OF JESUS CHRIST. 

Thou therefore endure hardness, as a good soldier of Jesus Christ. — 
2 Tim. ii. 3. 

Christians are variously designated in the Scriptures. In 
many passages, as in the text, they are referred to under 
military imagery, and represented as soldiers in the army 
of '' the Captain of their salvation." They are required to 
**put on the whole armour of God," that they may '•' with- 
stand in the evil dav." Thev are exhorted to '' fio^ht the 
good fight of faith," and to " lay hold on eternal life." The 
text invites us to contemplate the character of — 



NOTES OF SERMONS. 109 

A GOOD SOLDIER OF JESUS CHRIST. 

In answer to the question, AViio is a good soldier of Jesus 
Christ ? it may be said : 

1. A regenerate person. In literal warfare a bad man may 
be a good soldier. This was the opinion of the great Napo- 
leon, and he cared but little for the moral cliaracter of those 
who fought under his banner. In Christian warfare the good 
soldier is the good man, and there is no evangelical goodness 
apart from regeneration. The heart needs to be changed. 
The natural man must be born again, so as to become a spir- 
itual man. John iii. 7 ; 2 Cor. v. 17. Without this birth 
from above there may be nominal soldiers in the hosts of 
Immanuel, but there can be no good soldier of Jesus Christ. 

2. One who makes the nrill of Christ his will. This coinci- 
dence of will is one of the blessed effects of regeneration. 
" What wilt thou have me to do ? " w^as the first question 
of Saul of Tarsus, when he felt the impulses of spiritual life 
in his soul. What would a literal army become if the will of 
the commander was not supreme and imperative? It would 
soon be an irresponsible mob. Christ as the Captain of 
Salvation issues his orders, and the good soldier knows noth- 
ing but to obey. In his regeneration there is an internal 
surrender of his will to the will of Christ; and in his public 
enlistment, in his baptism, there is an external surrender, a 
declaration of allegiance to Christ, and a promise to do his will. 

III. A good soldier of Jesus Christ has true courage, A 
coward soldier is a contradiction in terms. A soldier's heart 
beats not in a coward. The Christian soldier is strong in the 
Lord and in the power of his might. Apart from the Lord 
he has no strength. His contest is a *' fight of faith,'' and 
faith allies the believer to his Lord, so that he can avail him- 
self of his Lord's strength. He therefore goes forth cour- 
ageously, and his confidence in his Commander is the inspi- 
ration of his courage. 



110 NOTES OF SERMONS. 

IV. A good soldier of Christ endures hardness patiently. 
This is the injunction of the text, " endure hardness." If the 
literal soldier enters on military life supposing it to be a life 
of ease, he soon finds out his mistake. The camp, the march, 
the battle-field, the hospital, all remind him of the hardships 
of war. The Christian soldier has privations, trials, and 
burdens to bear. Jesus says to his disciples, " In the world 
ye shall have tribulation." John xvi. 33. Paul writes to the 
Philippians, " For unto you it is given in the behalf of Christ, 
not only to believe on him, but also to suffer for his sake." 
Phil. i. 29. Peter records these words : " Beloved, think it 
not strange concerning the fiery trial which is to try you, as 
though some strange thing happened unto you." 1 Peter iv. 12. 
Not to be called to endure hardness would be the strange 
thing, for the enduring of hardness is inseparable from the 
Christian soldier's life. This hardness the good soldier of 
Jesus Christ bears patiently and even cheerfully for the sake 
of his great Leader and Commander. 

V. A good soldier of Christ tries to get others to enlist. This, 
to say the least, is not always the case with literal soldiers. 
Having experienced the hardships of war, they often advise 
others not to adopt the life of a soldier. Not so with good 
soldiers of Christ. They desire recruits for Immanuel's army, 
and the better soldiers they are, the more anxious they are to 
have accessions made to his hosts. They devote themselves 
personally to the work of entreating sinners to abandon the 
hosts of Satan and come over on the Lord's side. No man is 
a good soldier of Jesus Christ who does not try to get others 
to become Christ's soldiers. 

VI. A good soldier of Christ expects to triumph over all the 
enemies of his salvation. He goes not forth to battle trem- 
bling under the paralysis of fear, but buoyant with hope. He 
remembers that of Christian soldiers it is written, " we are 
more than conquerors through him that loved us." Rom. 



NOTES OF SERMONS. Ill 

viii. 37. He hears the inspiring words, "Thanks be to God, 
which giveth us the victory through our Lord Jesus Christ." 
1 Cor. XV. 57. The Christian soldier, " strong in the Lord 
and in the power of his might" expects to see every foe 
subdued, even death, the last enemy, destroyed ; and expects 
to sing a song of triumph which God will delight to hear. 

REMARKS. 

I. Are you a good soldier of Jesus Christ? 

II. If you are his enemy, what an appalling prospect is 
before you ! 

III. Kiss the Son, lest he be angry, and ye perish from 

the way. 

« 

SPIRITUAL POWEE. 

But ye shall receive power, after that the Holy Ghost is come upon 
you. — Acts 1. 8. 

Jesus had risen from the dead, and had given his apostles 
infallible proofs of his resurrection. Having instructed them 
for forty days concerning the kingdom of God, the time of 
his ascension was at hand. It seems that in his last interview 
with his disciples, they wished to know whether the kingdom 
was to be restored to Israel. He rebuked their curiosity, 
saying : " It is not for you to know the times or the seasons." 
Acts i. 7. He, however, told them what was of far greater 
personal interest to them. " But ye shall receive power." 
This is a repetition of the idea expressed in Luke xxiv. 49. 
The topic of the hour is — 

SPIRITUAL POWER. 

That we may understand the nature of this power, let us 
consider some of the most important elements : 

I. Experimental knowledge of the grace of God, Piety is 



112 NOTES OF SEEMONS. 

a thing of the heart, and therefore a matter of experience. 
The most extensive theoretical knowledge does not involve 
the power of which I speak. Paul refers to knowing " the 
grace of God in truth. '^ This is the knoAvledge I mean. It 
differs from speculative knowledge of divine things as much 
as knowledge of food, gained by eating, differs from knowl- 
edge of it gained in all other ways. There is a volume of 
sense in the words " Taste and see," " Come and see." No 
one can properly use these words w-ho has not the knowledge 
of experience. He must know God as Lawgiver, and himself 
as a transgressor. He must know himself as a sinner, and 
Christ as the Saviour. He must be able to sav, " I know that 
the gospel is true because I have felt its power." The greater 
this knowledge in any Christian, the greater is his spiritual 
power. 

II. Vigorous faith, I use the term faith in its fullest sense. 

1. Faith in God, There must be the influential belief that 
Jehovah is the living God whose eye is upon us. We must 
live and act as in his sight — as seeing the Invisible One. 

2. Faith in unseen and eternal things. In the only defini- 
tion of faith we have in the Bible it is termed the evidence, 
or confident assurance, of things not seen. Without this faith 
there is no spiritual power. Without it the world swee|)s 
every thing before it. 

3. Faith in CJirist. This faith makes the believer cling to 
his Lord as all his salvation. 

4. Faith in the success of effort in the Lord's cause. No man 
is prepared to engage in a work unless he believes it will 
succeed. Unbelief destroys expectation and dishonors God. 
What does Jesus say? Matt. ix. 29 ; xvii. 20; Mark ix. 23. 
Unbelief is a great obstacle. Matt. xiii. 58. Faith enlists 
all the energies of the soul ; unbelief paralyzes them. 

III. Fervent love. I use also the term love in its enlarged 
sense, as including : 



NOTES OF SERMONS. 113 

1. Love to God, which puts the soul in sympathy with his 
purposes. 

2. Love to Christ and the interests of his kingdom. 

3. Love to saints for Christ's sake. 

4. Love to impenitent sinners. Love is an element of great 
spiritual power. To reach sinners, in our efforts for their sal- 
vation we must intensely love their souls. Love can find a 
way to the heart when nothing else can. It has much more 
to do with Christian usefulness than has talent or learning. 
Without it all effort will be formal and spasmodic. There 
will be no heart in it. 

IV. Ardent and untiring zeal. He who has the power of 
which I speak is most deeply impressed with the importance 
of the work in which he is eno^ao-ed. There is therefore a 
zealous and an enthusiastic consecration to it. Every thing 
else appears trivial. There seems to be but one thing to do. 
The orlorv of God in the salvation of men is the all-absorbino^ 
object. Zeal is therefore ardent, and because ardent, untiring. 
Difficulties and trials do not extinguish it. These are promi- 
nent elements of spiritual power. 

V. This power comes from the Holy Spirit What says the 
text ? True, the Spirit supplied the apostles with the miracu- 
lous power of speaking with tongues. I refer, however, to 
such power as has been described, and which all Christians 
should possess and may possess. This power is of the Spirit. 
It can be produced by no discipline physical or mental, by 
none of the appliances of philosophy. " Endued with power 
from on high," is the language of Jesus. The power comes 
from on high. It is not an earthly power. It comes from 
above. It puts heaven and earth in communication. Ponder 
the elements of this power, and you wdll see that the agency 
of the Holy Spirit alone is adequate to its creation. Who 
but the Spirit can give experimental knowledge of the grace 
of God? Who but he can inspire vigorous faith, fervent 

K2 



114 NOTES OF SERMONS. 

love, and ardent zeal ? The power of which I speak is insep- 
arable from eminent piety ; and piety, in its lowest type, is 
the product of the Spirit. Much more, in its highest form, 
does it come from the Divine Spirit. 

REMARKS. 

I. Spiritual power is the great need of Christians in this 
day. 

II. We should cultivate a sense of dependence on the Holy 
Spirit. 

III. We should earnestly pray for the Spirit. See Luke 
xi. 13. 

EXERCISING UNTO GODLINESS. 

Exercise thyself [rather] unto godliness. — 1 Tim. iv. 7. 

The world is full of exertion, another name for exercise. 
We live in an active, busy age. Effort is the order of the 
day, and there is no disposition to suspend the order. There 
is activity wherever there is a prospect of utility and, alas, in 
many cases where there is no such prospect. There is much 
unprofitable and injurious action. The great thing is to have 
action properly directed. God has made his creatures for 
action. Unless the bodily powers are exercised they are in- 
jured. So of the intellectual and moral faculties. The text 
refers to exercise. My topic is — 

EXERCISING UNTO GODLINESS. 

An important question arises: 

I. What is godliness f It is piety, it is consecration to God. 
Psalm iv. 3. But to be more specific — 

I. It has to do with the affections of the heart. It is a dic- 
tate of reason as well as revelation that piety cannot exist 
without a proper state of heart. Who are the ungodly? 
Those whose hearts are so under the dominion of sin that they 



NOTES OF SERMONS. 115 

do not love God. In a destitution of love to God sin has its 
origin, and its fall possibilities of development are unknown. 
Here is its beginning. If so, the beginning of godliness is to 
be looked for in a heart that loves God. You look in vain 
for such a heart till you find one that is changed. Love to 
God is the fruit of regeneration. 1 John iv. 7. This change 
makes the new creature. 2 Cor. v. 17. It creates a new dis- 
position, and it places the affections on new objects. It in- 
spires a relish for spiritual things and an appreciation of their 
excellence. The subjects of this change love God and cherish 
his views of sin and holiness. 

2. It has to do with the words of the mouth. We are 
prone to forget what importance the Scriptures attach to 
words. What does Jesus say ? See Matt. xii. 36, 37. That 
godliness has to do with the tongue, we may see from Eph. iv. 
15, 29; Col. iii. 8; James i. 26 ; 1 Peter ii. 1; iii. 10. The 
mouth is not to be desecrated. But this negative godliness 
will not sufiice; there must be a consecration of the power of 
speech. Piety is sadly incomplete without it. 

3. It has to do with the actions of the life. Affections, 
words, and actions, are all of man. They are expansible into 
everything that pertains to him. The religion of Jesus is 
eminently practical. Luke vi. 46; Phil. ii. 13; Titus ii. 11-14. 
Godliness ever includes the conformity of the life to the will 
of God. It begins with the heart ; but out of the heart are 
the issues of life. 

II. Exercise unto godliness is necessary. The word trans- 
lated exercise in the text is very expressive. In proof of 
this I need only say that it belongs to the same family of 
words in which gymnasium is found. The extent of the 
exercise and discipline of the Greek gymnasiums was so 
great as to be nearly incredible. Imagine Paul to be think- 
ing of the Grecian youths exercising themselves with respect 
to athletic games, and saying to young Timothy : " Exercise 



116 NOTES OF SERMOXS. 

thyself [rather] unto godliness." What does this command 
imply ? 

1. Uncompromising war against sin. Sin is the opposite 
of godliness. You cannot exercise yourself unto godliness 
without waging a war of extermination against sin. 

a. Sins of the heart How numerous and subtle they are ! 
We are in more danger of committing these sins because the 
eyes of others cannot see them. Sins of the heart include 
hatred, envy, jealousy, hypocrisy, covetousness, wrath, love 
of the world, dissatisfaction with providence, motives tinct- 
ured with impurity. These may be regarded as the Chris- 
tian's mortal foes. He or they must die in the conflict. The 
war is internecine. Hatred, envy, and jealousy must be 
supplanted by love ; hypocrisy, by sincerity ; covetousness, 
by liberality. What searchings of the heart are necessary ! 
And after they are made, we have to pray : " Cleanse thou me 
from secret faults." The heart must be kept with all dili- 
gence. Sins must be detected in their lurking places, dragged 
out, and slain before the Lord. We must, if need be, resist 
unto blood, striving against sin. 

&. Sins of the tongue. How difficult to control the tongue ! 
Perfection is ascribed to the man who offends not in word. 
James iii. 2. Do you say, discouraged Christian, that you 
cannot be perfect in this sense? You must exercise yourself. 
The best way to control the tongue is to control the heart. 

c. Sins of the life. Avoid the wrong and pursue the right. 
You are subjected not only to the scrutiny of men and angels, 
but to the inspection of God. Let your conduct be as becomes 
the gospel of Christ. " Exercise thyself unto godliness." If 
you fail a thousand times to come up fully to the standard of 
duty, still try. Exercise, exercise, EXERCISE thyself 
unto godliness, and remember that in doing so you wage an 
uncompromising war with sin. 

2. Diligent cultivation of the Christian graces. These 



NOTES OF SERMONS. 117 

graces are in inseparable connection with godliness. In pro- 
portion to their growth, godliness increases. Cherish faith by 
thinking of those things in God, in Christ, in the Holy Spirit, 
in the gospel, that are adapted to inspire confidence. *' Keep 
yourselves in the love of God.'' Supply the fire of love on 
the altar of the heart with appropriate fuel, that the flame 
may be steady and bright. Stimulate zeal by reflecting how 
God will be glorified in the increase of your personal spirit- 
uality, in the edification of your fellow-Christians, and in the 
salvation of impenitent sinners. Animate hope by contem- 
plating the promises, and the bright prospects which these 
promises open to view. Deepen humility by considering your 
unworthiness resulting from your unfaithfulness. Let pa- 
tience have its perfect work; and in order to this imbibe the 
spirit of your Saviour, who was meek and lowly in heart, and 
whose symbol was the lamb. This cultivation of the graces 
will require strenuous exercise. 

3. The highest possible attainments in godliness. What 
spiritual dwarfs are most Christians ! How few attain the 
stature of men ! Still the possibilities of Christian attainment 
are wonderful, as may be seen from Eph. iii. 14-20. Why 
are not these possibilities more frequently illustrated ? It is 
owing to a failure to obey the command of the text. We do 
not rise without efiTort to the lofty heights of spiritual life. 
There is no such thing as elevation by accident to these 
heights. " Exercise thyself," is the law of spiritual advance- 
ment. The blessing of God rests most abundantly on those 
who with most earnestness and perseverance exercise them- 
selves unto godliness. 

REMARK. 

We may learn from this subject what is truly noble in 
human endeavor, namely, exercise unto godliness. 



118 NOTES OF SERMONS. 

THE CHKI3TIAN VOCATION, 

I therefore, the prisoner of the Lord, beseech you that ye walk worthy 
of the vocation wherewith ye are called. — Eph. iv. 1. 

A man's vocation, or calling, is his profession or occupa- 
tion. The practice of medicine is the calling of the physi- 
cian. It is his business. The vocation of the lawyer is the 
practice of the law. It devolves on him to apply the great 
principles of justice as embodied in the system of law. The 
calling of the merchant is his occupation with the affairs of 
merchandise. The farmer's vocation has to do with agri- 
culture. The Christian has a calling which will now engage 
our attention. 

THE CHRISTIAN VOCATION. 

I notice — 

I. The nature of this vocation. What theologians have 
termed "effectual callino^," is reo^eneration. This is evident 
from Eom. viii. 30. Of this callino; much mav be said. I 
attempt a summary view. I say then that the calling is — 

1. From God. 1 Thess. ii. 12; 1 Peter v. 10. 

2. According to his purpose. Rom. viii. 28. 

3. From darkness to light. 1 Peter ii. 9. 

4. To liberty. Gal. v. 13. 

5. To fellowship with Christ 1 Cor. i. 9. 

6. To holiness. 1 Thess. iv. 7. 

7. To eternal life. 1 Tim. vi. 12. 

From these particulars we see that matters of the greatest 
importance, and interests of infinite magnitude, are involved 
in this vocation. Well is it termed a high calling, and a 
heavenly calling. It as far transcends all earthly callings, 
as the light of the sun exceeds that of the glow^-worm. 
It calls from all that is low^ and sinful and miserable, to all 
that is high and holy and glorious. It calls from earth to 
heaven. It calls from these mortal scenes to the bright 
realms of immortal glory. 



NOTES OF SERMONS. 119 

II. Walking worthy of this vocation. Walk, as the word 
is often used in Scripture, means to act, to live, to conduct 
one's self. It is assumed in the text that there is a deport- 
ment consistent with the Christian calling, and therefore 
worthy of it. What kind of a deportment is this ? It ini- 
plies many things, of which I name the following : 

1. That we uniformly act as Christians. We know that the 
term Christian is derived from the proper name Christ. A 
Christian therefore should not only have the mind of Christ, 
but live as he lived. 1 John ii. 6. It is said that he has left 
us an example that we should follow his steps — act as he 
acted. Our feelings revolt, if in thought we associate the 
name of Christ with falsehood, fraud, levity, fretfulness, op- 
pression, injustice in any of its forms. We mentally say, the 
inconsistency is too monstrous to think of. Christians should 
be like Christ in exemplifying all that is right and just and 
good. They must not only practice the moral virtues, but 
transform them into Christian graces. But I have used the 
word uniformly — uniformly act as Christians. It is easy to 
do this on Sunday when you go to church, or to prayer-meet- 
ing during the week. We must live religiously everywhere, 
at home and abroad, in our business and other occupations. 
This is what is needed : a religion to sanctify the relations 
and the pursuits of life, turning all our activities into a con- 
secrated channel. The Christian who lives in a manner 
worthy of his vocation, does right because it is right, and 
because Christ requires him to do so. 

2. That we practically regard verses two and three, I mean 
the verses following the text. With all lowliness. Humility 
is inculcated. Among the Greeks this was considered mean- 
ness, abjectness, baseness. Humility is a Christian grace. 
Jesus was lowly in heart. How much there is to make us 
humble ! Let us think what we were, what we are, and what 
we hope to be. Meekness. This term denotes the disposition 



120 NOTES OF SERMONS. 

w^ith which we receive afflictions from God and injuries from 
men. In the former case the heart is crushed, but does not 
murmur; in the latter, there is no retaliation, no spirit of 
revenge. Long-suffering. This means not only that we are 
to suffer, but to suffer long with those persons and things that 
put our patience to the test. Forbearing one another in love. 
The forbearance can be exercised only in love. Keeping the 
unity of the Spirit. There must be earnest effort to do this, to 
maintain the unity created by the Holy Spirit. Unity results 
from union of hearts. Bond of peace. A peaceful temper 
binding all hearts together. 

3. That we labor for the salvation of sinners. No one de- 
serves to be called a Christian who does not desire that sinners 
may be saved, and no one walks worthy of the Christian 
vocation who does not put forth effort to accomplish this 
object. There is nothing in which the Christian acts more 
consistently with his profession than in leading sinners to 
Christ. 

4. That we live as pilgrims on earth. Christians are not 
of the world, are only passing through it, and will soon be 
out of it. If so, heaven is very near to them. My brother, 
my sister, you may be in heaven in a month, in a week, in a 
day. Act under this impression, and you will walk worthy 
of your vocation. Do you think that you would violate your 
baptismal vows to-day if you expected to see the mansions of 
glory to-morrow? No, you would adorn the doctrine of God. 
Living as pilgrims, you would walk worthy of your high and 
holy vocation. 

REMARKS. 

I. How have you walked in time past ? 

II. Christian usefulness has an important connection with 
consistent Christian deportment. 

III. This shows why there is not a large measure of Chris- 
tian usefulness. 



NOTES OF SERMONS. 121 

PERSONAL AND FAMILY RELIGION. 

But as for me and my house, we will serve the Lord. — Joshua xxiv. 15. 

These words were spoken amid solemn circumstances. 
Joshua said: " This day I am going the way of all the earth." 
He gathered all the tribes of Israel to Shechem, and gave 
them a summary of Old Testament history from the father 
of Abraham down to the time at which he spoke. In view of 
all that God had done for them, he exhorted them to fear 
and serve him. He submitted the matter to their choice. 
Joshua knew that voluntary service alone would be ac- 
ceptable to God. Hence, he said, " Choose you this day 
whom ye will serve." " But as for me and my house we 
will serve the Lord." Theme — 

PERSONAL AND FAMILY RELIGION. 

Let us observe — 

I. Hoio this religion is designated. It is called serving 
the Lord. What is implied in this service? 

1. Conformity of the servant's will to the will of the Master, 
It is characteristic of those who do not serve God that their 
wills are in conflict with his will. There is on their part 
rebellious collision. They are not willing for God to have 
his way. They are determined to do as they please. The 
essence of sin is to be found in the lack of harmony between 
the will of God and the will of his rational creatures. There 
should be no clashing of wills in the universe. Every other 
will should move in sweet accord with the will of God. If 
these views are correct, the service of which I speak implies 
regeneration, which changes the will as well as the affections. 
Psalm ex. 3. Every subject of this gracious change says, 
" Thy will, Lord, be done." This conformity of will to 
the will of God secures voluntary service, and no other 
service is acceptable to him. The compulsory element does 
not enter into the service that God requires. 



122 NOTES OF SEHMONS. 

2. Supreme love for the Master, On this point, as well as 
on the preceding one, we see how literal service differs from 
the service of God. Go, in thought, to the slaves of Greece 
or Eome, or anywhere else, and you will seldom find love 
for masters. When found, it would not be an essential of 
slavery, but something entirely accidental. So also of hired 
servants. But the servants of God love him supremely. 
This is an essential, it is the central element of the service 
rendered to him. "Without it all service would be " as sound- 
ing brass or tinkling cymbal." There is no substitute for 
this love. Psalm Ixxiii. 25 ; Luke xiv. 26. 

3. Obedience to the Master s commands. The servant of 
the Lord has nothing left to his discretion. He is not 
permitted to say whether he will obey or not. Nor can he 
make selections from the commands. The only proper ques- 
tion for him is : " What am I required to do ? " He has no 
right to ask the reason of a requirement. It may be best for 
him not to know. If the Master gives the reason, well; if 
not, well. We have the model of perfect service in heaven, 
in Matt. vi. 10. 

4. Devotion to the Master'^s interests. The servant has no 
separate interests ; or, at any rate, has no right to have any. 
He is the Master's, and everything pertaining to him is the 
Master's also. The more faithful the servant, the more 
devoted he is to the Master's interests. The servant is to 
abound in the work of the Master. It is not his work, but 
the Master's. It is the Master's cause, and consecration to 
this cause is serving the Lord. 

The characteristics of this service have to do — 
II. With persons and families, " As for me," says Joshua. 
Eeligion has its beginning with individuals. In its internal 
aspect it is a spiritual creation in individual hearts. " Every 
one that loveth is born of God." 1 John iv. 7. In this new 
birth, piety has its origin. If there is family religion, it is 



NOTES OF SERMONS. 123 

preceded by personal religion. Otherwise it cannot exist. 
In a Christian family, parents must be individually pious, 
and children likewise. The father's piety cannot be placed 
to the account of the mother, nor can children inherit piety 
from parents. Grace does not run in the blood, and is 
not therefore transmissible by ancestors to their posterity. 
Religion is intensely personal in its beginnings, and indeed 
never lays aside its personal aspect; but, according to the 
text, it has a family aspect. " As for me and my house, we 
will serve the Lord." There are strong reasons why the 
Lord should be served in families. Consider the following : 

1. God has appointed the family institution. We are told 
that he "setteth the solitarv in families." Psalm Iviii. 6. The 
family constitution is the best preservation of social order. 
There is no social order without it. The union of husband 
and wife in marriage is the basis of the family organization. 
Parents are required to train their children " in the nurture 
and admonition of the Lord." Eph. vi. 4. Children must 
obey their parents in the Lord. Domestics should come 
under the beneficial influences of the family circle. God, 
having appointed the family institution, is ever to be recog- 
nized in it. Alas for those families that withhold this 
recognition ! 

2. Families are dependent on God. If there is personal 
dependence, there is family dependence. If there is personal 
obligation to serve God, there is family obligation ; and it 
should be acknowledged by families in the joint service they 
render to the Lord. 

8. Families receive blessings from God. How numerous 
these blessings! How sweet the comforts of home! How 
precious the advantages enjoyed in a w^ell-regulated family! 
Must not God be served in such a familv ? Must there not 
be a family altar, from which, morning and evening, the 
incense of praise and prayer shall ascend? Can any head of 



124 NOTES OF SEKMONS. 

a family say that he and his house serve the Lord, unless 
family worship is maintained ? 

4. The influence of families on civil governments and on 
churches is great. The virtue and intelligence essential to 
good government must be fostered in families. If neglected, 
ruin will, sooner or later, come on any country under any 
form of government. Religion in churches will be very much 
what it is in families. The type of family piety will be repro- 
duced in church piety. Church piety, whether earnest or 
lukewarm, will ordinarily be a development of the kind of 
piety exemplified in the home. 

REMARKS. 

I. Have you this personal religion ? 

II. What is the state of religion in jour family f 



THE CHOICE THAT MOSES MADE. 

By faith Moses, when he was come to years, refused to be called the 
son of Pharaoh's daughter ; choosing rather to suffer affliction with the 
people of God than to enjoy the pleasures of sin for a season : esteeming 
the reproach of Christ greater riches than the treasures in Egypt ; for he 
had respect to the recompense of the reward. — Heb. xi. 24-26. 

Amono^ the remarkable men of whom the Bible ogives us 
information, there was no one more remarkable than Moses. 
The preservation of his infant life was so obviously providen- 
tial as to appear almost miraculous. Rescued from a watery 
grave, he was adopted by the daughter of Pharaoh, and 
instructed in all the departments of Egyptian knowledge. 
He became the legislator of the Israelites, led them out of 
the land of bondage, conducted them through the Red Sea, 
through the wilderness, stood on Pisgah, saw the land of 
promise, but did not enter into it. 

The laws which Moses enacted under the direction of God, 
have made their impression on the world. Their influence is 



NOTES OF SERMONS. 125 

certainly co-extensive with civilization. The text has refer- 
ence to a very interesting period of his life. My topic will 
be— 

THE CHOICE THAT MOSES MADE. 

That this choice may be rightly appreciated, it is well to 
notice — 

I. Wliat Moses refused. The things he refused were the 
three following : 

1. To be called the son of Pharaoh's daughter. He had 
been adopted, and no doubt received an education suitable to 
the relation he sustained to the king's family. Whether he 
was heir apparent to the throne, as some suppose, we cannot 
say ; but his position was one of importance and dignity. To 
refuse to recognize his relation to the king's daughter was a 
voluntary surrender of what the world would call brilliant 
hopes and prospects. The word refused is suggestive. It 
seems to imply that attempts were made to influence Moses to 
avail himself of the crreat advantages so easilv within his 
reach. Possibly he rejected the tearful entreaties of the 
queen's daughter. His refusal was decided, inflexible. 

2. To enjoy the pleasures of sin for a season. It is here 
implied that there is pleasure in sin. This, owing to man's 
vitiated moral taste, is true. Probably there is more pleasure 
at court than anywhere else. Royalty has every wish grati- 
fied that can be gratified. Moses, knowing the pleasures of 
the Egyptian court to be sinful, refused to participate in 
them. He knew, also, that these pleasures were but " for a 
season." Let men of the world, and let the daughters of folly 
and fashion, remember that " the pleasures of sin " are tem- 
porary. 

3. To avail himself of the treasures in Egypt. The infer- 
ence is that Moses might have been rich. The wealth of 
Egypt at that time was immense, comparatively inexhausti- 
ble; but Moses cared not for it. The insane purpose to be 

L2 



126 NOTES OF SERMONS. 

rich has ruined multitudes. Some say they do not regard 
wealth, but if they could, like Moses, have it by choosing it, 
they would not hesitate. He refused. Strange refusal, was 
it not ? He refused wealth, as well as honor and pleasure — 
these three things being termed by Richard Baxter, "the 
worldly man's trinity." 

The refusal of Moses emphasizes his choice. 
^ II. WTiat he chose. The text mentions two things : 

1. To suffer affliction with the people of God, The Israel- 
ites, during the early and middle life of Moses, were a nation 
of slaves. In them was verified the prophetic word to Abra- 
ham that his seed should be brought into bondage and suffer 
grievous oppression. When Moses came forth to assume the 
leadership of the Israelites, they were groaning under their 
burdens and hopeless of relief. They were looked upon by 
the proud Egyptians with contempt and disdain. But they 
were the people of God. Moses identified himself with them. 
They were afflicted, but he was willing, and even preferred, 
to suffer affliction with them. He refused pleasure and chose 
affliction — a course utterly at war with the practice of worldly 
men. There is nothing desirable in affliction itself, bat there 
may be considerations connected with it which makes it wise 
to choose it and bear it with meekness and patience. Thus it 
was with Moses. He chose affliction with the people of God, 
identifying his interest and destiny with theirs. 

2. The reproach of Christ. It is possible that when the 
Epistle to the Hebrews was written, the phrase " reproach of 
Christ," meant all the ridicule, contempt, and scorn that a 
man suffered for being a servant of God. If so, Paul means 
— for I believe that Paul wrote this Epistle — that Moses 
esteemed the disgrace which wicked men associated with 
piety as of more value than riches, *' greater riches than the 
treasures in Egypt." Observe, not piety itself, but the re- 
proach incurred by its friends, of more value than the greatest 



NOTES OF SERMONS. 127 

wealth. Of Avhat infinite value then is piety when the 
reproach of it is worth so much! As to the refusal and 
choice of Moses, we canuot say that they resulted from youth- 
ful enthusiasm, for the text tells us that they occurred " when 
he was come to years." His mind was mature. He had the 
best reasons for what he did. This leads me to say — 

III. His faith accounts for the course he pursued, " By 
faith " he refused, and " by faith '' he chose. He believed 
that the Messiah would descend from the persecuted, down- 
trodden Israelites. This made him willing to merge his for- 
tunes into theirs. He chose to be identified with a people 
out of whom should come the great Deliverer. In addition 
to this specific item of faith, Moses had the general faith de- 
fined in the first verse of this chapter as *' the substance of 
things hoped for, the evidence of things not seen." This 
shows why ^' he had respect to the recompense of the reward." 
The substance of what he hoped for was ^'the recompense of 
the reward." His faith made the recompense of the reward, 
not a shadow, but a substantial reality. 

Faith is the evidence, the confident assurance, of the exist- 
ence of thino-s not seen. While the bodilv senses brino^ us 
into contact with the natural world, faith brings us into con- 
tact with the invisible world, and thus its realities impress the 
mind and the heart. Moses believed in an unseen God, " for 
he endured as seeing him who is invisible." He acted as if 
he saw God looking into the transactions of his life, and the 
secrets of his heart. He believed in an unseen heaven, an 
unseen hell, an unseen eternity. This is the explanation of 
his refusal and of his choice. In view of the magnitude of 
eternal things, how unspeakably paltry appeared the advan- 
tages of his adoption, the pleasures of a court, and the wealth 
of Egypt! How did all things earthly dwindle into their 
proper insignificance ! Great is the power of faith, and this 
power found a living illustration in Moses. We see how hi^ 



128 NOTES OF SERMOXS. 

refusal and his choice resulted by a sublime necessity from 
his faith. 

REISIARKS. 

I. Moses was truly wise. It would have been the greatest 
folly for him to have transposed his refusal and his choice. 

II. Are you like Moses, in looking, not at the things which 
are seen and temporary, but at those which are unseen and 
eternal ? 

III. The stronger our faith, the more we think of our souls, 
of heaven, of eternity. 



THE VALUE OF TKUTH. 

Buy the truth, and sell it not. — Proverbs xxiii. 23. 

We all know what truth is. It is a representation of things 
as they are. It is conformity to fact or reality ; the opposite 
of error or falsehood. Truth is of great importance in all the 
realms of human investigation. The more important a sub- 
ject, the more important the truth concerning it. An error 
in placing a decimal may involve serious consequences. 
Some of Sir Isaac Newton's calculations, it is said, were sus- 
pended for years, because errors had crept into them and 
vitiated the results. Truth in science is to be regarded. A 
mistake as to gravitation or chemical combinations may do 
great injury. A false view in mental philosophy may do 
untold harm. But in the realm of things spiritual, how much 
more valuable is truth ! Here is seen its supreme precious- 
ness ; for it has to do with the soul, and salvation, and eter- 
nity. The text tells us what to do with truth — buy it and not 
sell it. My topic will be — 

THE VALUE OF TRUTH. 

It is of such value that it should be bought at any price, 
and sold at no price. I speak of human agency in buying 
or obtainins: the truth. 



NOTES OF SERMONS. 129 

I. What is to be paid for it f To possess it, something is to 
be done, and the something is the price to be paid. The con- 
stituent parts of the price may be considered the following : 

1. Requisite time. To the acquisition of truth the necessary 
time must be given. It cannot be gained when all our time 
is given to other things. You may say that much of your 
time has to be spent otherwise. Be it so ; still there is time 
to buy the truth. While engaged in other matters you may 
be seeking after truth. If this were not so, it is the part of 
wisdom to employ time most profitably. This is done by get- 
ting possession of truth. 

2. Earnest attention. The requisite time must not only be 
given, but it must be improved by diligent, earnest attention. 
No feeble, lano^uid desire for truth will do. It must be souo-ht 
as men seek for '' hid treasures." Prov. ii. 4. This they do 
with profound earnestness. So must we seek after truth. 

3. Perfect candor. This is the opposite of prejudice and 
partiality. If there is prejudice against the truth there is a 
huge barrier in the way of gaining it. If there is partiality 
for one truth rather than another, the influence of such a 
state is unfavorable. Perfect candor is indispensable. 

4. Childlike docility. This is closely connected with can- 
dor, but distinguishable from it. It is teachableness, willing- 
ness to learn. It implies a readiness to receive truth, no 
matter what it is, nor how strange it may be. This docility 
made itself vocal when it prompted the child Samuel to say, 
** Speak, Lord, for thy servant heareth." 

II. When is the truth sold. Of course, sellino^ the truth is a 
figurative transaction. That is to say, there is no literal sale. 
Yet the truth may be given up. This is done — 

1. When a proper estimate is not placed on it. Undervalu- 
ing the truth is the first step toward giving it up. In the 
metaphorical language of the text, it is the first proposal to 
sell it. 



130 NOTES OF SERMONS. 

2. When error is permitted to usurp its place. Whether 
permission is given thoughtlessly or with design, truth is sold. 

3. When it is held loosely with a view to avoid the charge of 
bigotry. Many are afraid of this charge. They are guilty 
of moral cowardice. Their feeble hold of truth makes it 
easy to give it up, and they do give it up when they think 
occasion requires it. There is no bigotry in a zealous attach- 
ment to truth. Still with many the charge of bigotry is so 
much dreaded that they swerve from the truth. In these 
three ways men sell the truth. 

III. Wliy should we buy, and not sell the truth. We have 
seen, in part at least, what it is to buy and to sell the truth. 
Now why should we do the one and not the other? I answer — 

1. Because of the value of truth. If, as the text implies, 
truth should be bought at any price, for there is no limit ; and 
sold at no price, for the prohibition is absolute, then it must 
possess great value. I speak now of truth in general. Of 
evangelical truth I may say with emphasis, that it possesses 
transcendent value. Its worth is seen in what it teaches — 

a. Of Ood. It makes known his character, his will, his 
relation to us as Creator and Lawgiver, to whom we are 
under infinite obligations. 

b. Of man. It answers the otherwise unanswerable ques- 
tions, Whence came I ? What am I ? Whither do I go ? 
It tells of man's condemnation and ruin, his guilty helpless- 
ness and helpless guilt. 

c. Of salvation through Christ. It clearly makes known 
the fact that the only way of deliverance from sin and ruin is 
through the blood of the cross. 

d. Of the way to live. We are to glorify God on the earth 
by doing good to our fellow-creatures. 

e. Of triumph over death. This triumph is secured by the 
extraction of the sting of death through Christ. 1 Cor. xv. 
54-57. 



NOTES OF SERMONS. 131 

/. Of everlasting life in heaven. It tells of a blissful ex- 
istence, immortal as the existence of God. Is there not infi- 
nite value in evangelical truth if it teaches these important 
things ? 

REMARKS. 

I. Prize the truth more highly as the means of conversion 
and sanctification. 

II. Error in the spiritual constitution is like poison in the 
physical constitution ; its influence is evil and evil only. 

III. Truth is so intolerant that it can make no compromise 
with error. 

WISDOM BETTER THAN GOLD. 

How much better is it to get wisdom than gold ! — Proverbs xvi. 16. 
Solomon was the wisest of men, and he had gold in abund- 
ance. He was therefore well qualified to form a judgment as 
to the comparative value of wisdom and gold. His judgment 
is expressed in the text. We must remember, however, that 
" all Scripture is given by inspiration of God." This being 
the case, the words before us are to be regarded as the decla- 
ration of God that wisdom is better than gold. There can 
then be no mistake about the matter. It will be our present 
business to consider the fact that — -_ 

WISDOM IS BETTER THAN GOLD. 

My purpose requires me to — ■ 

I. Define the terms gold and wisdom. 

1. Gold. It has from time immemorial been called one of 
the precious metals. This means that it possesses great value. 
It is precious because it answers the most important secular 
purposes. There is no earthly thing, within the limits of pos- 
sibility, that cannot be accomplished by means of gold. Do 
you desire palatial mansions ? Do you wish all sections of 
the country united by railroads? Would you have space 



132 NOTES OF SEEMONS. 

virtually annihilated by telegraph? Would you have the 
earth to disgorge its mineral deposits? Would you have 
majestic ships to sail over sea ? All these things can be done 
by means of gold, or its equivalent. Without gold the prog- 
ress of civilization would be arrested. In short, without 
gold the face of the whole world must be changed. I recog- 
nize the claims of gold in calling it the representative of all 
earthly good. 

2. Wisdom. Even the wisdom of this world is valuable. 
Often have the interests of nations been secured by the 
wisdom of statesmen. Wisdom is better than knowledge, for 
it turns knowledge to good account. Large measures of 
knowledge are often worthless in the absence of wisdom. I 
refer thus far to worldly wisdom. But Solomon uses the 
term wisdom in a higher sense, in which " the fear of the 
Lord is the beginning '' of it. The fear of the Lord is so the 
beginning of wisdom that there is, without it, no wisdom con- 
nected with salvation. This wisdom is referred to in Job 
xxviii. 28, and in Psalm cxi. 10. It is declared in this Book 
of Proverbs to be " the principal thing." The fear of the 
Lord is reverence for his character and his authority. Into 
this reverence love enters as an essential element in union 
with fear, divesting fear of its slavish feature and substituting 
the filial feature. 

II. Why wisdom is better than gold. 

The following reasons may be assigned : 

1. It is suited to the nature of the soul. Gold is not, for it 
cannot meet the cravings of the immortal mind. Who was 
ever made happy by gold? The largest amount of it does 
not confer happiness. Observe, the owners of gold may be 
happy ; but it is something besides gold that renders them 
so. They have wisdom, another name for the religion of 
Jesus ; and what does Jesus say in Matt. iv. 28 ; John iv. 14? 
See also what is said of wisdom in Proverbs iii. 17. 



NOTES OF SERMONS. 133 

2. It is connected with salvation. There is no such connec- 
tion between gold and salvation. A man may have no gold, 
and yet have the grace of God in his soul. Tiie poor of this 
world may be rich in faith. All the gold of Opliir cannot 
procure salvation. The precious metal, so-called, is not cur- 
rent in the realm of grace. On the other hand, there is such 
a connection between wisdom and salvation that the latter is 
impossible without the former. " The fear of the Lord is the 
beginning of wisdom." Those only who fear the Lord are 
saved ; and salvation is infinitely important. How deeply 
and vitally it involves our best, our eternal interests ! The 
subject w^ill appear a thousand times more important a 
thousand centuries hence than it does now. Salvation com- 
prehends a change of heart, pardon of sin, adoption into the 
family of God, a life of consecration to his service, prepara- 
tion for death, a glorious resurrection, and everlasting bless- 
edness in heaven. With all these things wisdom has an 
essential connection, but gold has not. Gold cannot buy any 
of them. He who has wisdom, the true wisdom, will have 
them all. If so, is not wisdom better than gold ? Does not 
its superiority appear most manifest ? 

HI. The importance of getting wisdom. '' How much 
better is it to get wisdom than gold!" Notice the words 
" to get," that is, to secure. Nor will it be obtained without 
earnest effort. Prov. ii. 3-5 ; Luke xiii. 24. The importance 
of getting wisdom is seen — 

1. In its great value. If wisdom is worth so much, how 
needful to secure it ! It is not needful for you to amass gold, 
or to encircle your brow with the laurel of fame; but it is 
a matter of infinite moment that you obtain the wisdom 
without which there is no salvation. This is the great attain- 
ment, in the absence of which all other attainments are 
worthless. 

2. Without it all is lost Man's true dignity as a rational 

M 



134 NOTES OF SEEMONS. 

creature is lost. He desecrates his dignity if he gets not this 
wisdom. He loses his soul. Matt. xvi. 26. We see the 
greatness of this loss in the fact that the gaining of the 
whole world cannot be a compensation for it. This loss in- 
chuies the loss of the divine favor, the loss of heaven, loss of 
a blissful immortality. Surely then I may say that, without 
the wisdom of the text, all is lost. 

REIMARKS. 

I. The text reverses the common verdict, the world's verdict. 

n. Fix not your hearts on gold. 

HI. Rightly appreciate, and earnestly seek wisdom. 



UNSELFISHNESS. 



We then that are strong ought to bear the infirmities of the weak, 
and not to please ourselves. Let every one of us please his neighbor for 
his good to edification. For even Christ pleased not himself. — Rom. 
XV. 1-3. 

We know what selfishness is. It is undue self-love, which 
prompts the seeking of one's own interests at the expense and 
to the injury of the interests of others. It conflicts directly 
with what has been styled the Golden Rule, as given by Christ, 
in Matt. vii. 12; "All things whatsoever ye would that men 
should do to you, do ye even so to them." As selfishness is 
wrong, its opposite is right; and its opposite is unselfishness. 
This word, however, I do not find in my dictionaries, but as 
I have need for it I will use it. 

UNSELFISHNESS. 

My plan requires me to notice — 

I. How it manifests itself. The text suggests that it does 
this in three ways, as follows: 

1. In bearing the infirmities of the weak. What are the 
special infirmities referred to here, we may learn fi^om 



NOTES OF SERMONS. 135 

Eomans xiv. 2, 3, 5, 14, 15, 19, 20, 21, 22, 23. Some of the 
members of the church at Rome objected, it seems, to 
eatiDg flesh at all, and others, perhaps, only to eating 
the flesh that had been offered in sacrifice to idols. They 
were weak brethren, and Paul makes a courteous concession 
to their weakness, or, if you prefer the word, their prejudices. 
These are the infirmities referred to in the text. They are 
not to be found among us ; but other infirmities can be found. 
How many weaknesses there are ! The example of " the 
strong" may lead "the weak" into sin. We see from 1 Cor. 
viii. 8-11, how this can be. The example of the strong may 
grieve the weak. The strong may be able to do, without sin- 
ning, what the weak feel that they dare not do. Now in 
all such cases, the strong should bear the infirmities of the 
weak, by abstaining from that which would either lead the 
weak into sin, or wound their feelings. They should bear, 
too, the infirmities of the weak by hearty sympathy with 
them in their trials. There is wonderful power in Christian 
sympathy in lightening, and even in removing burdens of 
sorrow. 

2. In not pleasing ourselves. Selfishness makes us please 
ourselves to the injury of others. Self-love permits us to 
please ourselves while we please others. The spirit recom- 
mended in the text arrests the operation of self-love so that 
there is no efiTort to please one's self, but a desire to please 
others. " Not to please ourselves." It is implied in these 
words that bearing "the infirmities of the weak" is not pleas- 
ant. It is not. You that are strong would find it more 
agreeable to have nothing to do with the infirmities of the 
weak. It would be easy to ignore them ; and here, it may 
be, is your temptation, to let the weak alone. But what says 
the text ? " And not to please ourselves." Consulting your 
own pleasure is the very thing you are not to do. 

3. In pleasing others for their good. Pleasing others is the 



136 NOTES OF SERMONS. 

opposite of pleasing ourselves. As we are not to please our- 
selves, we are to please others. It requires piety of an exalted 
type to make the two things coincide. It will be observed 
that there is a wise limit imposed on our pleasing others. We 
are not to try to please them in every way, and in every 
thing. The text says, " for his good to edification." Your 
object must be to promote the good of your neighbor by edi- 
fying him. To edify is to build up. The Christian character 
needs to be built up, strengthened, developed, put into sym- 
metrical form. A wide field of labor opens here. The best way 
to please others for their good is to be forgetful of ourselves. 

II. The model of unselfishness, " For even Christ pleased 
not himself." Here we have Paul's exhaustive and final 
appeal. We may suppose him to have thought within him- 
self that some of the brethren would say, " This is hard, not to 
please ourselves." The apostle only says, " Christ pleased not 
himself." This does not mean that Christ engaged reluctantly 
in the work of redemption. There was no reluctance. The 
language brings out the great principle of self-sacrificing love. 
Christ did not please himself in the sense of consulting his 
own personal ease. To show this, let us consider — 

1. His incarnation. Think you that, as the Eternal Word, 
he consulted his ease or his dignity in taking a finite nature 
into union with his divine nature ? This finite nature, too, 
was restino^ under dishonor and io:nominv, because of sin. 
What an act of condescension on the part of the Word to 
become flesh, to become man ! Was there ease or comfort in 
the act ? 

2. His poverty. What read we in 2 Cor. viii. 9? Became 
poor ! His birth introduced him to scenes of poverty with 
'^vith which he continued familiar till his death. Look at his 
manger-cradle. Did he consult what you would call ease or 
pleasure in being born thus, and having " not where to lay 
his head " ? 



NOTES OF SERMONS. 137 

3. His patience with his disciples. They were very unprom- 
ising scholars, slow to learn. Did he consult his ease or 
pleasure in bearing wdth them? 

4. The opposition of his enemies, " Consider him that 
endured such contradiction of sinners ao^ainst himself." Cal- 
umny hurled at him its darts till its quiver was exhausted. 

4. His death on the cross. What a death ! Did he consult 
his ease? 

REMARKS. 

T. Ask yourself honestly and earnestly, Am I unselfish ? 
II. The example of Chiist should become more and more 
influential. 



SELF-FLATTERY. 

All the ways of a man are clean in his own eyes. — Proverbs xvi. 2. 

It is very often the case that men judge themselves and 
others by different standards. To others they apply rigid 
rules, and on themselves they pronounce merciful judgments. 
Sometimes they condemn in others what they excuse in them- 
selves. In short, they are guilty of what I shall make my 
topic of discourse on this occasion, namely : 

SELF-FLATTERY. 

Of this great evil it may be said — 

I. Jt is a universal sin. We all know what flattery is. 
It is undue, exaggerated praise. Simple praise — that is, praise 
within the limits of truth — is right, for it is only commenda- 
tion of that which deserves to be commended. Flattery 
always goes beyond the bounds of truth. It is extravagant 
praise, prompted often by blind partiality, and too often by 
artful design. When we flatter others, if they believe us, 
they are led to think too highly of themselves. Now prefix 
self to flattery, and it becomes self-flattery. In this case a 

M2 



138 NOTES OF SERMONS. 

man thiuks too highly of himself or of his ways. It is not 
wrong for persons to think of themselves in accordance with 
fact and truth. Rom. xii. 3. But when they form an inordi- 
nate estimate of themselves, of their character, talents, posi- 
tion, acts, or influence, they are guilty of the sin and folly of 
self-flattery. Especially do men engage in the work of self- 
flattery when they think it necessary to make excuses for 
their sins. Their minds are fruitful in the invention of these 
excuses. They reason so plausibly in justification of them- 
selves that their ways are clean in their own eyes. ''All the 
ways of a man are clean in his own eyes." Self-flattery 
covers up the marks of iniquity. It possesses the strange 
power of self-deception; for in self-flattery the agent and the 
object are one and the same. Self-delusion is therefore in- 
evitable. 

II. Selfishness is the source of this sin. When Paul says 
that in the last days men shall be lovers of themselves, he 
refers, no doubt, to what we mean by selfishness. But he did 
not refer to selfishness as having its origin in the last days; its 
operation is only to be intensified. Self-love, properly so 
called, is right. " Thou shalt love thy neighbor as thyself," 
justifies it. Selfishness is always wrong. It is self-love degen- 
erated and perverted. It expunges the words " thy neighbor " 
from the Second Commandment, while it emphasizes and illu- 
minates the word " thyself" Thou shalt love thyself is the 
language of selfishness. It is because men love themselves, 
so decidedly prefer themselves to others, that they indulge in 
self-flattery. They think they are better than others. If 
their ways are not clean, to refer to the text, their self-par- 
tiality supplies a deceptive medium through which they appear 
clean. Or, if they are not entirely clean, too often does the 
heart flatter itself into a belief that its motives are good — so 
good as to compensate for any thing wrong in the ways to 
which they lead. How true is it that men flatter themselves 



NOTES OF SERMONS. 139 

because of their selfish love! How contemptible is selfish- 
ness ! How absurd to make self the center and circle of one's 
being and action! 

III. Consequences of self-flattery, Tliese consequences have 
to do with saints and sinners. With regard to the former, it 
may be said — 

1. Self flattery ohstructs Christian progress. Christians should 
ever be in a state of progressive imj[)rovement. Tliis we are 
taught literally in 2 Peter i. 5-7, and figuratively in 1 Cor. 
iii. 1; Heb. v. 12-14; 1 Peter ii. 2. Let a Ciiristian through 
self-flattery persuade himself that he has made attainments 
which he has not made, and you can easily see how all spir- 
itual progress is obstructed. 

2. It is an insuperable barrier to a sinner s repentance. 
Let a sinner indulge self-flattery, and if he does not conclude 
that he is not a sinner at all, he reasons himself into the 
belief that his sins are trivial, and therefore excusable. 
Entertaining tliis view he cannot repent. The constitution of 
the human mind forbids. The case of the Pharisee (Luke 
xviii. 11, 12) illustrates this point. Was it possible for him 
to repent without a change of views concerning himself? 
Most manifestly not. 

IV. The remedy for self flattery . We should be glad that 
there is a cure for an evil so common and so great. We may 
find the remedy in the following considerations : 

1. God sees us as we are. Men may flatter us and make 
us believe that we are greatly better than we are. We may 
flatter ourselves ; our deceitful hearts may so deceive us as to 
make us think that wrong is right, and evil good ; but God is 
not deceived. Self-flattery may weave in the loom of selfish- 
ness a covering, to be thrown as a disguise over the character; 
but what are disguises with God? One glance of his eye 
pierces through them and they vanish before him. He sees 
every man as he is, and looks at every heart as it is. 1 Sam. 



140 NOTES OF SERMONS. 

xvi. 7 ; 1 Chron. xxviii. 9 ; Psalm cxxxix. "What folly there 
is in self-flattfeiy in view of the omniscience of God ! 

2. Our opinion of ourselves does not influence the judgment 
of God. He takes into account character and the substratum 
of character; what a man is, and what has made him what he 
is. Our opinions will have nothing to do with God's decis- 
ions. His judgment will sweep away all the sophistries of 
self-flattery. 

3. God's decision will he infallible and irreversible. It will 
come into direct conflict with all the forms of self-flattery. 
Human decisions are fallible ; God's are not. The decisions 
of earthly courts are reversible ; but when God pronounces 
judgment, his sentence will be final, and therefore irreversible. 
From it there will be no appeal. How insane is self-flattery ! 

REMARKS. 

I. Have you been guilty of the sin of self-flattery ? 

II. Guard against it diligently in time to come. 

III. Think often of the unbiased judgment of God. 



UNCERTAIN EICHES AND TRUE RICHES. 

. . . Nor trust in uncertain riches. — 1 Tini. vi. 17. 

Who win commit to your trust the true riches ? — Luke xvi. 11. 

There are very few persons who do not wish to be rich. 
The desire of wealth is as universal as any desire except that 
of happiness. The general opinion, too, is that happiness can 
be secured by means of wealth. It is to be regretted that the 
terra riches is applied almost exclusively to worldly posses- 
sions. Men forget that there are spiritual and eternal riches. 
They forget that there are the two kinds of riches named in 
my double text, which supplies this theme : 



ISIOTES OF SERMONS. 141 

UNCERTAIN RICHES AND TRUE RICHES. 

If we can comprehend this theme, we shall be profited by 
the services of this hour. 

I. Uncertain riches. There is the greatest uncertainty 
connected wdth worldly riches. Uncertainty of riches is the' 
literal rendering of the Greek. That riches are uncertain 
appears from two considerations : 

1. They are deceptive and unsatisfying. They are supposed 
to be capable of meeting and gratifying the desires of the 
soul. Here comes in the deception. The supposition has 
often been indulged, but nev^er realized. No amount of 
wealth has ever satisfied the cravings of the mind. In proof 
of this I refer to Eccles. ii. 4-11. Who will ever make a 
more thorough experiment than Solomon ? But he was com- 
pelled to say : *' Vanity of vanities. All is vanity." 

2. Tliey are not permanent. This fact emphasizes their un- 
certainty. If they were satisfying while they last, still they 
last but a little while. Uncertain riches! The transition 
from wealth to poverty, so flir from being impossible, is very 
often exemplified. There are many persons once rich now 
poor. *' The wheel of fortune,'' as it is called, makes many 
capricious revolutions. I think the estimate is that wealth 
does not continue in families more than two or three genera- 
tions. There are, of course, some exceptions. There is no 
absolute security for any species of property. Floods may 
destroy it, tornadoes sweep it away, or flames consume it. 
Investments most carefully made may become worthless. 
Titles to the best real estate may prove to be defective. You 
dare not apply the epithet certain to any worldly possession, 
for the tenure by which you hold it is very precarious. All 
that I have been saying has reference to riches while persons 
live. We have seen the uncertainty of riches during life. 
But suppose them certain while life lasts; What then? 



142 NOTES OF SERMOXS. 

Life does not last. Death comes apace. Riches must be left 
when poor mortals are hurried into eternity. '•' For we 
brought nothing into this world, and it is certain we can 
carrv nothino; out.'^ Here is somethino: certain — "we can 
carry nothing out." Large accumulations may be made 
while we are in the world, but they cannot be carried out 
when we die. Truly there is no permanence in riches. They 
are in various ways taken from their possessors during life, 
or their possessors are taken from them at death. Uncertain 
riches. 

II. True riches. Of these riches it may be said that those 
who possess them are truly rich. Their wealth is real, sub- 
stantial. It is in strikins: contrast with the wealth of the 
world. The value of " the true riches '' will be seen if we 
consider that they include such things as these : 

1. The saving favor of God. Without this any man and 
every man is wretchedly poor. He may abound in what is 
called "worldly good," but he is a spiritual pauper. The 
words, saving favor of God, direct our attention to our lost 
condition as sinners. Being sinners, how greatly we need 
pardoning mercy! "Without it we are undone. But it is in- 
cluded in God's saving favor. Those who receive this favor 
are freely pardoned; and not only pardoned, but justified, 
accepted in Christ, so that he becomes to them " the end of 
the law for rio^hteousness." The robe of Christ's rio^hteous- 
ness adorns them. It cost his obedience and blood to procure 
this robe. We estimate things by what they cost. How in- 
calculable, then, the value of this robe of righteousness ! Is 
it not included in "the true riches"? The saving favor of 
God is received by faith, and this reminds us of the import of 
the words "rich in faith." Those who have faith are rich, 
even as " the poor in spirit " are rich. 

2. A title to treasures in heaven. What does Jesus say? 
"Lay up for yourselves treasures in heaven." Matt. vi. 20. 



NOTES OF SERMONS. 143 

There are treasures, then, in heaven. What a safe place for 
them! How secure they roust be! These treasures include 
all that is meant by the bliss and glory of heaven. They 
comprehend what Peter calls the "inheritance incorruptible, 
undefiled, and that fadeth not away, reserved in heaven." 
The title to this inheritance is as perfect as the oath and 
promise of God can make it. Those have the true riches^ 
\N'ho have this title. All that is most sacred and precious 
in the blood of the everlasting covenant guarantees to them 
the title. 

3. Earnests of glory. This point is to be distinguished 
from the foregoing one. Not only are there treasures in 
heaven, but there is an anticipation, a foretaste of them, 
which gives enjoyment now. These are earnests of glory. 
In law, " earnest money " ratifies a bargain, and is a pledge 
that the obligations of the contract will be met. Strictly 
speaking, an earnest differs from a pledge in this, that while 
the latter is not of necessity the same in kind with subsequent 
payments, the former always is. In referring, therefore, to 
earnests of glory, I mean that the spiritual life and love and 
joy which believers have on earth are the same in kind, not 
in degree, with the life and love and joy of heaven. These 
earnests are very precious, for they are prophetic and prom- 
issory of immortal glory. They are included in " the true 
riches." 

REMARKS. 

I. Place the proper estimate on " uncertain riches.'* 

II. Set your hearts on the " true riches," and strive to gain 
them. 

III. You may obtain them. 

IV. If you do not, you will be miserable paupers to all 
eternitv. 



144 NOTES OF SEKMONS. 

EESTOEATION OF THE JOY OF SALVATION. 

Restore uoto me the joy of thy salvation. — Psalm li. 12. 

When David uttered these words he was deeply and sor- 
rowfully conscious of his departure from God. He knew 
that he had lost the experimental sense of God's gracious 
presence which he had often enjoyed. He had such a view 
of his polluted heart as made him feel his need of a pure 
heart. Hence he prayed, " Create in me a clean heart." 
Having lost the joy of God's salvation he earnestly desired to 
recover it. He therefore poured forth his soul in the words 
of the text. The topic which these words furnish is — 

RESTORATION OF THE JOY OF SALVATION. 

What I have to say will be under the following divisions : 
I. There is a joy of salvation. It is a joy pertaining to 
salvation. It is the joy of the saved, and it grows out of the 
fact that they are saved. They rejoice in the salvation which 
is of the Lord. There is surely enough in this salvation to 
inspire joy ; for it beneficially affects the past, the present, 
and the future. Notice — 

1. The past What was the former condition of those now 
saved ? They were enemies of God ; but love has taken the 
place of enmity. They were condemned, but justification has 
superseded condemnation; and the thunders of the divine law 
are hushed into peaceful and eternal silence. Is there not 
joy in this ? 

2. The present " Beloved, now are we the sons of God." 
Now — in the present state, amid the infirmities of the flesh, 
and the trials of life. Is there not joy in the consciousness of 
sonship with God ? There is the assurance, too, that all 
things are working together for their good. 

3. The future. " It doth not yet appear what we shall be." 
It does not appear what our spirits shall be in their disem- 



NOTES OF SERMONS. 145 

bodied state. Nor do we know how glorious our resurrection- 
bodies will be. We can form but a feeble conception of what 
eternal life is as exemplified in the glorified personality of 
the saints. But we know that the future will all be blissful. 
Am I not justified in saying that salvation beneficially aflfects 
the past, the present, and the future of the saved ? There is, 
then, a joy of salvation. 

II. The joy of salvation may he lost. I do not say the sal- 
vation, but the joy. How is the loss of this joy incurred ? 

1. By leaving our first love. This was the case with the 
church of Ephesus. Rev. ii. 4. The Christian's first love is 
ardent, and in union with it is holy joy. The joy is coeval 
with the love. When the believer leaves his first love, he 
loses the joy of salvation. 

2. By neglecting the Bible. Tliis volume God has given us 
to teach us what to believe and what to do. They are truly 
wise who learn the lessons it teaches. The truth of God as 
contained in his word is the means of sanctification. Neglect 
of this truth leads to sin ; it is sin ; and sin creates distance 
and darkness between God and the soul. The joy of salva- 
tion is lost. 

3. Bt/ losing the spirit of prayer. When Christians are in 
a spiritual frame of mind they love to pray. No place is 
like the throne of grace. There is delight in prayer, and the 
joy of salvation fills the soul. But when the spirit of prayer 
is lost, or the duty is performed in a formal manner, the joy 
of salvation is lost. It cannot be preserved without com- 
munion with God in prayer. 

4. By imbibing the spirit of the world. How difiicult to live 
in the world and not be injured spiritually by its influences ! 
Christians cannot love the world supremely, but they may love 
it inordinately. This inordinate love withdraws the affections 
from divine things. The injunction, "Set your affection on 
things above," is forgotten, and the joy of salvation is lost. 

N 



146 NOTES OF SERMONS. 

III. Restoration of the joy of salvation. The loss of the 
joy of salvation is a great misfortune, and a great fault. It 
is highly important, therefore, that the joy be restored. It is 
important — 

1. For our own comfort How wretched are we without 
the joy of salvation ! There is no real happiness for us. 
There is a vacuum which all below the skies is incompetent 
to fill. 

2. For our usefulness. What can you do as a church- 
member, if you do not enjoy the salvation of God ? You 
cannot perform aright the duties you owe your fellow-mem- 
bers, nor the duties you owe the impenitent. 

3. For the honor of religion. Many persons think religion 
a gloomy, repulsive thing. If those who profess it are not 
happy, dishonor attaches to it. What will men of the world 
say ? The joy of salvation is so precious that it clothes re- 
ligion with a halo of glory, and presents it in its beauteous 
aspect. 

4. For the glory of God, When his people serve him as if 
they thought it a hardship, he is dishonored. When they 
serve him with joy and gladness, he is glorified. For these 
and other reasons the restoration of the joy of salvation is 
important. 

IV. Means of restoring the joy of salvation. What are they? 

1. Thorough self examination. Without this we cannot 
know what has caused the loss of the joy of salvation, nor 
can we know what to do. 

2. Confession of the sins which have caused the loss of the joy. 
See 1 John i. 9 ; ii. 2, 3. 

3. Repentance on account of these sins, God forgives only 
those who repent. 

4. Abandonment of the sins that are confessed and repented 

of. 

5. Earnest prayer. The text is a prayer, *' Restore." 



NOTES OF SERMONS. 147 

REMARKS. 

I. Has the joy of salvation ever been yours? 

II. It is your privilege to rejoice in the Lord evermore. 

III. The joy of salvation on earth is a foretaste of the joy 
of heaven. 

IV. Sinners know nothing of this joy, and never will, 
unless they repent. 

THE HONOR OF BEING A CHRISTIAN. 

Yet if any man suffer as a Christian, let him not be ashamed ; but let 
him glorify God on this behalf. — 1 Peter iv. 16. 

The term Christian is used but three times in the Scrip- 
tures, namely : Acts xi. 26 ; xxvi. 28, and in the text. Let 
us inquire — 

I. W7iat is it to be a Christian f An important question. 
I give a four- fold answer. It is — 

1. To believe in Christ. 

2. To love Christ. 

3. To be like Christ. 

4. To obey Christ. 
Let us consider — 

II. The honor of being a Christian. This honor is seen 
in two forms of expression in the text : 

1. Let him not be ashamed. The reference is to suffer- 
in g^ as a Christian. The honor of beino; a Christian is so 
great that he who suffers for Christ's sake has nothing to be 
ashamed of. 

2. het him glorify God on this behalf. The expression 
we have been considerino; is neo:ative — not be ashamed. 
Here we have something positive. " Glorify God on this 
behalf" If called to suffer for Jesus' sake, the Christian 
should bless and praise God. How great then the honor of 
being a Christian ! Acts v. 41. 



1-48 NOTES OF SEEMOXS. 

3. The Christian has a title to heavenly glory, Tliis, 
though not taught in the text, is abundantly taught else- 
where. Surely then there is great honor in being a Christian. 

QUERY. 

Are you a Christian? 



LOVE TO EXE:\nE3. 

But I say unto you, Love your enemies. — Matt. v. 44. 

Who says this ? The Great Teacher, who spoke as never 
man spoke. Jesus reversed the teaching of the Scribes 
and Pharisees. They said, as in verse 43, quoting correctly 
from Moses, ''Thou shale love thy neighbor'' (Lev. xix. 18), 
but without a particle of authority they added, *'' and hate 
thine enemy." They made this addition with Proverbs xxv. 
21, before their eyes. The Old Testament enjoins the love 
of enemies, and the New Testament emphasizes the injunction. 
Fix your thoughts on — 

LOVE TO ENEMIES. 

An enemy is one who hates. Are there any persons who 
hate you ? If so, they are your enemies. Are you to hate 
them in return? Human nature, in its fallen state, answers, 
" yes." Jesus says, " no, but love them." You say, " how 
difficult, if not impossible ! " Nothing you can say changes 
the command. Here it is in all its unrepealed force : '^ Love 
your enemies," It is my purpose to assign some reasons why 
we should love our enemies. The love of benevolence, not 
the love of complacency, is referred to. Why should we love 
our enemies ? 

I. God loves his enemies. The world abounds with his 
enemies. The Bible describes fallen men as " haters of 
God." This is a severe indictment, but its truth is as obvious 
as its severity. These are God's creatures, but they do not 



NOTES OF SERMONS. 149 

love him. They live on his bounty, but they are alienated 
from him. Their breath is in his hands, but they are his ene- 
mies. In their enmity they pervert God-given faculties. 
Their hatred does not extinguish his love. Nor is his love a 
quiescent feeling, shut up in the recesses of his own bosom. 
It seeks and finds expression, verse 45. The sun shines on 
his enemies, and the rain falls on his foes. These favors are 
representative of providential blessings. The supreme proof 
of God's love to his enemies is to be seen in the gift of his 
Son. 1 John iv. 10. We should be as much like God as pos- 
sible. " That ye may be the children of your Father " — that 
is, prove yourselves to be his children. 

II. Jesus loves his enemies. Their enmity rendered neces- 
sary his incarnation and death, in order to their salvation. 
Sins involved in this enmity must be atoned for, and there 
must be provision for the substitution of love. Think what 
Jesus did. 1 Tim. i. 15. He died for our sins. 1 Cor. xv. 3. 
He died for us while we were vet sinners. Rom. v. 6, 8. See 
his love in his death for his enemies. It is only through his 
death that his foes become his friends. Col. i. 21, 22. Christ's 
love of enemies is seen in the fact that the first offer of the 
salvation procured by his death was made to Jerusalem sin- 
ners. Luke xxiv. 47. Jesus has left us an example. 1 Peter 
ii. 21. We may not be requij^-ed to die for our enemies, as 
Jesus did, but it is our duty to love them. 

III. Your enemies are your fellow-creatures. Distinctions 
among men are chiefly artificial. On the plane of creature- 
ship they stand on a perfect equality. You are God's 
creatures, and so are your enemies. Acts xvii. 26. You may 
say that this is a reason why creatures should not be enemies. 
So it is, but it is also a reason why, if you have enemies, you 
should love them. They belong to the human race as well as 
yourselves. Their birth introduced them into a world of sor- 
row and suffering, and yours did the same thing for you. 

N2 



150 NOTES OF SERMOXS. 

Their troubles and yours are, in many respects, the same. 
You and they are fellow-creatures ; and if any of them hate 
you, it does not release you from obligation to love them. 

IV. Your enemies will soon be in the grave. True, they 
may live longer than you ; but if you survive them, will it 
not be very painful to stand in the presence of their silent 
graves and say, " Here lie those I did not love " ? " These 
are the ashes, and this the dust of the men and the women 
who while they lived were hated by me." Would you save 
yourselves from reflections so bitter, so excruciating, see to it 
that you love your enemies, that you may never stand by the 
grave of any one to whom you have been hostile. The grave 
has its lessons which we should learn. 

V. Your enemies will soon he in eternity. The stroke of 
death that sends the body to the grave sends the spirit into 
the eternal world. It may be that some who are your ene- 
mies are Christians. This may, perhaps, be possible through 
their mistakes and imperfections. If Christians, they will be 
in heaven ere long. Would it not be awful for you to hate 
any who are to shine amid the splendors of the celestial world? 
But if your enemies, as is most probable, are God's enemies, 
then they are in the broad way to ruin. If they die un- 
changed they will soon be in hell. They will know what 
Jesus meant by the worm that dies not and the fire that is 
not quenched. Can you, would you, hate the wretched crea- 
tures who are to be miserable to all eternity ? Ought you not 
to love your enemies? Is there not force in the reasons I 
have presented? 

REMARKS. 

I. Love to enemies must show itself. Do you ask how? 
See the words that follow the text. 

II. The duty is a very difficult one, but it can by the grace 
of God be performed. 

III. Love to enemies is a strong proof of piety. 



NOTES OF SERMONS. 151 

ACQUIESCENCE IN THE WILL OF GOD. 

Nevertheless, not my will, but thine, be done. — Luke xxii. 42. 
This is the lano^uao^e of the most illustrious sufferer that 
ever appeared in tliis world of suffering. I need not say it is 
the language of Christ. It was spoken in the Garden of Geth- 
seraane, when his soul was overwhelmed svith deadly anguish. 
The cup presented by his Father for him to drink was incon- 
ceivably bitter, so bitter as to call forth the agonizing prayer, 
*'0 my Father, if it be possible, let this cup pass from me.'' 
Matt. xxvi. 39. But there was unmurmuring submission to 
the divine will — '' not my will, but thine, be done." These 
words suggest my present topic — 

ACQUIESCENCE IN THE WILL OF GOD. 

I prefer the term acquiescence to resignation, but it is 
needless to say why. My purpose is to dwell on some mo- 
tives to Christian acquiescence in the divine will. 

I. God has the right to do as he pleases. He is the only 
absolute Sovereign in the universe. In the exercise of his 
sovereign pleasure he created all things. Worlds, angels, and 
men exist because it is his will that they exist. In all the 
dispensations of his providence he executes his own will. 
None can stay his hand, and none can, without blasphemous 
impertinence, say, "What doest thou?" David said, "My 
times are in thy hand." This is as true of us as of David, 
The time of birth, childhood, youth, middle age, old age, joy, 
sorrow, sickness, health, prosperity, adversity, and death — all 
these times are in God's hand. Has he not the right to 
arrange all these times as he pleases ? Who can dispute his 
right? If his right cannot be questioned, it is planily our 
business to acquiesce in what he does. We should say from 
the heart, " The will of the Lord be done." Certainly every 
Christian should say, "Not my will, but thine be done." It 
is most reasonable that he repeat the words of his Lord. 



152 KOTES OF SERMONS. 

II. God ahvays pleases to do right It is as unquestionable 
that he pleases to do right as that he has the right to do as 
he pleases. The Judge of all the earth will do right. The 
infinite righteousness of his character makes it morally im- 
possible for him to do wrong. Whatever he does is regulated 
bv infallible wisdom. There are no mistakes in the admin- 
istration of his government. There are mysteries in many of 
his dealings with us, but they are mysteries to us, not to him. 
They are all plain to his omniscient view. They are parts of 
a plan which, when fully unfolded, will appear perfect in 
conception and perfect in execution. If God always pleases 
to do right, we should acquiesce in what he does. In what 
ought we to acquiesce if not in what is right? Surely not in 
what is wrong. 

III. God has in view the spiritual ivelfare of his people 
in all the afflictive dispensations of his providence, *'If 
need be," says Peter, ''ye are in heaviness through manifold 
temptations." Who is to decide as to the " need be " ? Cer- 
tainly not we, but God ; and we are expressly taught that he 
chastens us "for our profit, that we miglit be partakers of his 
holiness." Heb. xii. 10. It is written that God does not 
" afflict willingly, nor grieve the children of men." Lam. iii. 
83. If this is true of "the children of men," it is surely 
true of his people. He afflicts them with a kind of paternal 
reluctance, and it is for their good. The Christian graces 
often shine most brightly in periods of adversity. Faith 
becomes stronger, love more ardent, hope more vigorous, zeal 
more earnest, humility deeper, and patience can have her 
perfect work only in times of trial. The evangelical ten- 
dency of afflictive providences is to weaken our earthly, and 
strengthen our heavenly, attachments. We are prone to 
think too highly of this world. Prosperity invests earthly 
things with a delusive lustre; but adversity lets us see them 
in their true light. Surely we should acquiesce in God'a 



KOTES OF SERMONS. 153 

dealings with us, if he has our good in view. Not to do so, 
would imply a disregard of our own best interests. 

IV. Acquiescence in the will of God makes us like Christ. 
When he came into the world he said : " Lo, I come to do thy 
will, O God." During his ministry he said : " My meat is to 
do the will of him that sent me." John iv. 34. What an 
example of acquiescence in the divine Avill we have in the 
narrative of his agony in the garden ! His recoil from the 
bitter cup was only momentary ; he took it, and drank it to 
the dregs : 

How bitter that cup do heart can conceive, 
Which he drank quite up that sinners might live ; 
His way was much rougher and darker than mine : 
Did Christ, my Lord, suffer, and shall I repine ? " 

Would you not be like your Lord? Then renounce your 
own will, and acquiesce in the will of God. Let the acqui- 
escence be devout, reverential, cheerful. When you pray 
for the cup of sorrow to pass from you, qualify the petition, 
as Jesus did. 

REMARKS. 

L Acquiescence in the will of God glorifies his name. 

II. It is difficult to learn thoroughly the lesson of acqui- 
escence ; but with divine help we can learn it. 

III. True happiness is found in perfect acquiescence. 

IV. In heaven, we shall see that God did right in the 
darkest providence. 

THE WEEPING SOWER A JOYFUL REAPER. 

He that goeth forth and weepeth, bearing precious seed, shall doubt- 
less come again with rejoicing, bringing his sheaves with him. — Psalm 
cxxvi. 6. 

Unpromising enterprises, having their origin in difficulties 
and tears, sometimes result so favorably as to call forth re- 
joicing. Thus is fulfilled the Scriptural declai-ation, " Weep- 



154 NOTES OF SERMOXS. 

ing may endure for a night, but joy coraeth in tlie morning/' 
It is well that joy succeeds sorrow, and that smiles follow 
tears. It encourages the sad and revives the despondent. If 
in worldly undertakings gloomy beginnings sometimes turn 
out to be happy successes, what is to be said of spiritual en- 
terprises ? There is surely much more certainty in regard to 
the latter. Of these it may be said, " They that sow in tears 
shall reap in joy." The same truth is presented in the text. 
From it I deduce this topic — 

THE WEEPING SOWER A JOYFUL REAPER. 

You can imagine a literal sower in an Eastern country 
with sadness in his heart and tears in his eyes. But our 
business now is to consider the spiritual sower. What seed 
does he sow? Jesus answers in the parable of the sower: 
" The seed is the word." It is the truth of God. This seed 
is to be sown in the soil of the intellect and in the subsoil of 
the heart. It goes through the former to reach the latter. 
The gospel covenant has to do with themind and heart Heb. 
viii. 10. I name spiritual sowers as follows : 

I. Christian parents. It is their business to sow the seed of 
the word of God. The minds and hearts of their children 
may present an unpromising field, the contemplation of which 
calls forth tears. Literal seed before it germinates must be 
moistened by water or its equivalent. Spiritual seed is best 
moistened by tears. Let Christian parents remember this; 
and while in their labors for the conversion of their children 
they are weeping sowers, they will, with the blessing of God 
on their efforts, become joyful reapers. 

II. Sunday-school teachers. They are often discouraged. 
They fear they are doing no good. Some in their classes are 
inattentive. They almost despair. They look with tearful 
eyes to see if a single ray of light dawns on the darkness 
Let such teachers sow the seed of divine truth even though 



NOTES OF SERMONS. 155 

their tears fall fast while they sow, and after a while they 
will be joyful reapers, bringing their sheaves with them. 

III. Ministers of the gospel. They are most prominent 
among spiritual sowers. The command to them is, " Preach 
the word." On many kinds of soil they cast the seed. Dis- 
couraging indications sadden their hearts. Having delivered 
their message, they often ask the stereotyped question trans- 
mitted from Isaiah's day to the present time : *^ Who hath 
believed our report?" Let them sow in tears. Weeping 
ministers are one of the great wants of this generation. 
They would soon become joyful reapers of rich harvests. 

IV. Christians in general. There is something for you all 
to do. You may not be Christian parents, nor Sunday-school 
teachers, nor ministers of the gospel, but you sustain other 
relations to your fellow-creatures. Other fields are before 
you ; and in them you can sow the good seed of the word. 
Opportunity to sow this seed creates obligation to sow it. 
" Sow beside all waters." " In the morning sow thy seed, and 
in the evening withhold not thine hand." Sow, sow the seed, 
even if it is done with many tears, and in due time you will 
be transformed from weeping sowers into joyful reapers. 

REMARKS. 

I. Labor in the work of the Lord is not in vain. 

II. This cannot be said of anv other kind of labor. 



SUPREME LOVE TO CHRIST. 

He that loveth father or mother more than me, is not worthy of me : 
and he that loveth son or daughter more than me, is not worthy of me. 
—Matt. X. 37. 

This text emphasizes the importance of 

SUPREME LOVE TO CHRIST. 

We must not only love him, but love him supremely. Why ? 
I. Because of the supreme excellence of his character. His 



156 NOTES OF SERMONS. 

claim to supreme love would not be valid in the absence of 
this excellence. The supreme excellence of Christ's char- 
acter grows out of the fact that divinity and humanity are 
united in his person. I do not refer to divinity in a figura- 
tive or poetical sense, but as a high, sublime reality. I refer 
also to sinless humanity. What a character is Christ's ! All 
that is glorious in supreme divinity, and every thing lovely 
in perfect humanity, may be found in this character. Surely 
Christ deserves our supreme love. 

II. Because he has loved ics and died for us. These two 
factors — his love and his death — intensify his claim to our 
love, orio^inatino; in the transcendent worthiness of his char- 
acter. Contemplate the strength of his love in view of what 
had to be done to gratify its impulses. He must lay aside his 
glory and become a man, a man of sorrows. Christ's love 
led him to die for us, and in his death we have the highest 
proof of his love, proof that can never be invalidated. Does 
he who lias loved us and died for us, deserve our supreme love ? 

III. Because supreme love to Christ is the essence of piety. 
When we think of the prominent place which the gospel 
assigns to Christ, we may well tremble for those who reject 
his claims. Supreme love to Christ is the essence of piety in 
such a sense that he who does not love him is the enemv of 
all righteousness, and goodness, and truth. He is the enemy 
of God, and no heart can be right in the sight of God if des- 
titute of love to Christ. No pure motive iufluences such a 
heart. Want of love to Christ so involves the absence of all 
that is right and good, that it is written, " If any man love 
not the Lord Jesus Christ, let him be Anathema Maranatha." 
1 Cor. xvi. 22. In the view of piety now presented, we 
clearly see why we should love Christ. 

PROOFS OF SUPREME LOVE TO CHRIST. 

I mention a few, such as the following : 



NOTES OF SERMONS. 157 

I. A supreme appreciation of fellowship with him, Tliia 
fellowship is a blessed reality. John xiv. 21-23; 1 Cor. i. 9; 
1 John i. 3. This fellowship with Christ is put far above all 
earthly joys by those who love him supremely ; and when it 
is disturbed or lost, nothing can fill the sad vacuum in the 
soul. Then there is a verification of the familiar lines: 

But now I find an aching void 
The world can never fill. 

II. A supreme purpose of soul to do what Christ requires. 
It is assumed by Christ that this purpose exists in all his 
disciples. Matt, xxviii. 20. He makes the doing of what he 
commands the test of love to him. John xiv. 21 ; 1 John v. 3. 
How can there be supreme love to Christ without this 
supreme purpose to do his will, and live to his glory? 

III. A supreme solicitude that others may love him. It 
cannot be otherwise. The greater your love to Christ, the 
greater will be your anxiety for your fellow-creatures to love 
him. 

REMARKS. 

I. Do you love Christ with supreme affection? 

II. Those who thus love him on earth will see his face in 
heaven. 

TALENT-HIDING. 

And I was afraid, and went and hid thy talent in the earth ; lo, there 
thou hast that is thine. — Matt. xxv. 25. 

This language is a part of what is commonly called the 
" Parable of the Talents." Important spiritual truths are in 
this parable, illustrated by reference to a man preparing to 
travel into a distant country. Calling to him three servants, 
he delivered to them his goods. To one he gave five talents, 
to another two, and to the third one. In due time he required 
these servants to render an account. What the first and 

o 



158 NOTES OF SERMONS. 

the second said is recorded in verses 20-23. The text is a 
part of what the third said : " I was afraid, and went and 
hid thy talent in the earth." The topic of discussion is — 

TAI.ENT-HIDING. 

I solicit attention to these points — 

I. God gives a talent to every one. To some he gives a 
plurality of talents, but to every rational being not less 
than one. A general definition of this talent is the capacity 
of doing something for man's good and God's glory. Who 
is there that has not this capacity ? It is optional with God 
to give it ; but when it is given, its use is imperatively re- 
quired. God has the right to require it. In other words, 
his creatures are under obligation to do what he commands. 
Their accountability grows out of their relation to him. It 
is therefore inseparable from their being. God gives, and 
requires an improvement of what he gives. It is vain to 
dispute the propriety of this ; as vain as to deny the shining 
of the sun at noon-day. 

II. Talent-hiding is a common sin. The example of the 
slothful servant is copied everywhere. " I hid thy talent" — 
that is, made no use of it, and therefore no improvement 
of it. I cannot name all the talents that are hidden or not 
used, but I will mention the following : 

1. The capacity to love God, You cannot call in question 
the existence of this capacity without denying that man pos- 
sesses the faculty of love. This you cannot deny. The fac- 
ulty is in constant exercise, and has been in all ages. Men 
love the world, its riches, its honors, its pleasures. They 
love sin. They love one another and they love themselves. 
They therefore can love, but they do not love God. This is 
because the faculty of love is not rightly exercised, What 
did Jesus say? Mark xii. 30 ; John v. 42. What says Paul? 
1 Cor. xvi. 22. How many in this assembly have, all their 



NOTES OF SERMONS. 159 

lives, hidden the talent of which I speak! Their capacity to 
love God has not been exercised. The talent has been hidden. 

2. Influence. This is a very valuable talent. It is a great 
power for doing good. If you had no influence, what good 
could you do? But you have influence. You exert it every 
day. It is felt wherever you go, and whatever you do. Many 
of you, however, are not exerting it for good, in your families, 
and in your daily associations. Your influence is against 
w^hat is right and good. The talent is not used as its Giver 
requires. This is true of many professed Christians among 
us. Their light, if they have any, is under a bushel. They 
are hiding their talent of influence, or they are using it in- 
juriously. Alas for them and for the cause of God! 

3. Property. God gives this talent. Deut. viii. 17, 18 ; 
Acts xiv. 17. What we are to do with the talent of property 
we may learn very easily. Luke xvi. 9 ; 1 Cor. xvi. 1, 2. 
All that is said in the Bible in condemnation of the sin of 
covetousness is a rebuke of the sin of hiding the talent of 
property. The rich and the poor, and those midway between 
them, should give as they can. Giving is a part of worship. 
How grievously is this talent of property hidden in all denomi- 
nations of Christians ! 

4. Every opportunity for usefulness. Do you see no oppor- 
tunities of doing good ? You would see a great many if your 
hearts were full of love and zeal. Are there no widows a- d 
fatherless ones to help? Are there no backsliders to be ad- 
monished ? Are there no impenitent sinners to be talked with 
about their souls? Opportunities of usefulness are abund- 
ant, are all around you. You can do great good by kindly 
reproving your brethren and sisters who stay away from the 
house of God, or visit it very seldom. Every opportunity of 
usefulness that is not improved is a talent hidden. 

III. Excuses for talent-hiding are vain. There can be no 
valid excuse. This will be seen if we consider — 



160 KOTES OF SEEMOXS. 

1. The talent is in possession. The servant was not required 
to improve that which lie had not. He had the talent, and 
it was as much trouble to bury it in the earth as to put it into 
the hands of the exchangers. So you have a talent. God 
has given it to you to be used for his glory ; and to fail to use 
it is a great sin, for which there is no excuse. It is a criminal 
disregard of the will of God. 

2. That it is one talent is no excuse. Many make this excuse, 
and it really condemns them. If they had many talents they 
might more plausibly try to justify the hiding of some, but 
their having one talent only is the very reason why it should 
be improved and not hidden. It is this or nothing. Some- 
thing in the way of improvement must be done with the 
one talent, for there is nothing else with which to do any- 
thing. Surely the possession of one talent only is no excuse 
for hiding it. 

3. The slothful servants excuse was vain. Consider it. He 
complained of his lord, and even charged him with a disre- 
gard of every principle of justice, in reaping where he had 
not sown, and gathering where he had not strewed. His lord 
judged him out of his own mouth, virtually saying. If this 
was your opinion of me, that I was accustomed to take what 
was not my own, then you must have known that I would de- 
mand my own and the improvement of it. How absurd was 
the servant's excuse ! 

IV. Talent-hiding is a dangerous thing. 
It must be so, for — 

1. It is rebellion against God. It is an attempt to thwart 
his creative purpose. Why did he endow you as he has 
done? Was it not that you might glorify him? But in 
hiding your talent or talents you are acting in conflict with 
his purpose in your creation, and you disobey his will as ex- 
pressed in his words. 

2. It makes life useless and ivorthless. Whatever else a man 



NOTES OF SEEMONS. 161 

may do, if he hides the talent God has given him, he lives to 
no good purpose. What a thought is this ! Life spent in an 
aimless way and therefore a blank ! How it should startle us 
to think of a useless and worthless life ! 

3. It shuts out of heaven. *' Cast ye the unprofitable serv- 
ant into outer darkness." (Verse 30.) Heaven is a realm of 
light into which the unfiiithful, talent-hiding servant enters 
not. " Outer darkness " is his place, and there " will be 
weeping and gnashing of teeth." Surely talent-hiding is a 
dangerous thing. 

REMARKS. 

I. Have you been hiding your one talent ? 

II. Bring it out from its concealment and begin this day 
to improve it. 

PRAYING AMISS. 

Ye ask, and receive not, because ye ask amiss. — James iv. 3. 
Many persons do not pray at all. They live from day to 
day without thanking God for the favors he confers, or asking 
him for the blessings they need. They " restrain prayer be- 
fore God." This is one of the ways in which wicked men 
were described in the days of Job. There are other persons 
who pray, pray regularly as the day comes ; but they receive 
nothing in answer to their prayers. The reason is given in 
the text : " Ye ask, and receive not, because ye ask amiss." 
Theme — 

PRAYING AMISS. 

When do we pray amiss ? I answer — 

I. When we are not earnest in our prayers. Earnestness 
in prayer grows out of the high estimate w^e place on the 
blessings for which we pray. There must be suitable appre- 
ciation of what we pray for. Jesus says, " What things 
soever ye desire when ye pray, believe that ye receive them, 

02 



162 NOTES OF SERMONS. 

and ye shall have them." Mark xi. 24. What says Paul in 
Rom. X. 1 ? Moses was in earnest when he prayed for the 
Israelites. Exodus xxxii. 32. It is a sin to ask God, in an 
indifferent way, to do any thing. What right have we to in- 
voke his attention to any matter that we are not anxiously 
concerned about? Want of earnestness renders many 
prayers worthless. We pray amiss if we are not in earnest. 

II. When irifluenced by unworthy motives. See the words 
following the text. A man may pray for health or wealth, 
intending to use it improperly. He may pray for greater 
spiritual blessings, in order that he may have a reputation for 
piety. He may pray for a revival, because he wants it to be 
said that the church he belongs to is doing well. He may 
pray for the salvation of his children, and his prayers may 
be prompted entirely by natural affection. God's glory may 
be overlooked. How many prayers are never answered, be- 
cause they are polluted by impure motives. Unless we have 
the glory of God supremely in view, we pray amiss. 

III. When unwilling to give up any sin. One important 
object of prayer is the promotion of holiness. An old writer 
has well said, " Praying will make us quit sinning, or sinning 
will make us quit praying." David says, " If I regard ini- 
quity in my heart, the Lord will not hear me." Psalm Ixvi. 
18. Sin is infinitely hateful to God. How then can he hear 
the prayers of those who are unwilling to give up their sins ? 
It cannot be. Such praying is praying amiss. 

IV. When we indulge an unforgiving spirit. In the form 
of prayer which Jesus has given, we have these words : " And 
forgive us our debts as we forgive our debtors." The use of 
the word " trespasses " in subsequent verses, shows that by 
debts are meant sins. " As we forgive " is changed in the 
Revised Version, very properly no doubt, to " as we have 
forgiven," the perfect for the present tense. Think of this : 
When you pray you must be able to say, " As we have for- 



NOTES OF SERMONS. 163 

given those who trespassed against us, so do thou, O God, 
forgive us." Is this not reasonable ? If you cannot forgive 
the little offences committed against you, how do you expect 
God to forgive the great offences you have committed against 
him? If you cannot come over mole-hills, how can you 
think that he will come over mountains ? Perhaps far 
more frequently than we think, an unforgiving spirit makes 
our prayers unsuccessful. The words of Jesus should cause 
us to tremble. Matt. vi. 15. If we do not forgive, we cannot 
be forgiven ; and if not forgiven, we cannot go to heaven. 
Unforgiving brother or sister, settle this matter with Christ. 

V. When tve are not willing to do whatever may promote the 
objects for which we pray. If you pray to be more holy, you 
must diligently use all the means in your power to promote 
your sauctifi cation. If you pray for the conversion of sin- 
ners, you must labor for their conversion. If you pray for 
the success of missions, you must give, if able, to the mission- 
ary cause. If not, you pray amiss. Sometimes, however, we 
can pray when we can do nothing else ; as, for example, when 
our friends are at sea. 

VI. When we pray in an unbelieving spirit God has 
graciously made himself known as the hearer of prayer. If 
we pray, not expecting to be heard, we question his veracity. 
This is a great sin. It is a refusal to accord to God one of 
his attributes. Jesus established an important principle when 
he said to the two blind men, " According to your faith be it 
unto you." Matt. ix. 29. He wanted from them a recogni- 
tion of his ability to do what they prayed him to do. We 
need not ask why God has made faith in his word essential to 
prevailing prayer. We know that such is the fact. Want 
of faith makes many a prayer worthless. 

VII. When our prayers are not presented in the name of 
Christ Jews do not use his name ; nor do Deists, if indeed 
they pray at all. The name of Christ is studiously excluded 



164 NOTES OF SERMONS. 

from the prescribed forms of prayer in many of the Orders 
and Organizations among us. This is great folly, to attempt 
to approach God independently of Christ. John xiv. 6. Bat 
to present our prayers in Christ's name, is much more than 
the formal use of his name. It is to recognize him as Medi- 
ator between God and us, relying ^Yholly on his mediation for 
acceptance at the throne of grace, and believing that no 
prayer will be, or can be answered, except for Jesus' sake. 

REMARKS. 

I. Do we not often pray amiss ? 

II. Let us correct our mistakes. 



REJOICING IN GOD IN CALAMITY. 

Althougli the fi^-tree shall not blossom, neither shall fruit be in the 
vines; the labour of the olive shall fail, and the fields shall yield no 
meat; the flock shall be cut ofi" from the fold, and there shall be no 
herd in the stalls : Yet will I rejoice in the Lord, I will joy in the God 
of my salvation. — Hab. iii. 17, 18. 

There is in the prophecy of Habakkuk a reference to the 
invasion of Judea by the Chaldeans. They were to march 
through the land, and render it desolate. God was to permit 
it. Chapter i. 6. He is represented as doing what he suffers 
to be done. The Jews were to be punished for their sins, and 
the Chaldeans were to inflict the punishment. The prophet 
seems to have been overwhelmed with trouble and fear ; he 
saw his country a desolation ; but he soon recovered from his 
consternation by remembering that he had a source of joy 
which no calamities could reach. That source is indicated in 
the text. My topic is — 

REJOICING IN GOD IN CALAMITY. 

It will be well to consider — 

I. The calamity referred to. Perhaps I should say the 
calaioities, for there is a series of them ; and taken together 



NOTES OF SERMONS. 165 

they make up the colossal calamity depicted by the prophet. 
Let us notice the several parts of this calamity. 

1. The fig-tree shall not blossom. Figs constituted an 
important article of food with the Jews. Jesus sought fruit 
on a fig-tree. One tree, it is said, has been known to bear 
more than two hundred pounds of figs. The tree grows even 
in rocky places, where scarcely anything else will grow. The 
failure of the ^g crop was a calamity. 

2. There shall he no fruit in the vines. The grapes of 
Canaan were remarkable. The spies sent by Moses carried 
clusters so large that they were hung on a pole and carried 
bj two men. It is said that even now a bunch of Palestine 
grapes often weighs twelve pounds. The vineyards are sup- 
posed to be unproductive — not to yield a scanty crop, but 
"no fruit." What a calamity! 

3. The labour of the olive shall fail. The olive tree w^as 
the reliance of the Jews for oil, which they used for food, 
ointment, and light. It also produced wholesome fruit, about 
the size of a small plum. The tree lived about two hundred 
years. Its oil, mixed with wine, was good for bruises. Luke 
X. 34. For the labor of the olive to fail, was a serious matter. 

4. The fields shall yield no meat. The products of the 
fields are referred to ; chiefly the wheat and barley harvest. 
Meat does not mean flesh. A meat-offerino; under the Mosaic 
law, consisted of flour and oil. For the fields to yield no 
meat, was an utter failure of harvest. We can imagine w^hat 
a calamity this would be to us. 

5. The flock cut off from the fold. This refers to sheep 
and goats. These were very numerous among the Jews. 
Swine's flesh 'was prohibited as an article for food. This 
added to the value of sheep and goats, which were not only 
used for food, but in large numbers for sacrificial purposes. 
When the flock was cut oflf from the fold, prospects were 
gloomy. 



166 NOTES OF SERMONS. 

6. No herd in the stalls. While sheep and goats were 
kept in folds, horses, mules, and cattle were kept in stalls. 
They were to be cut off. The stalls were to be empty. No 
animal to occupy a stall, and no food for it, if there had been. 
What a concurrence of calamities is supposed by the prophet ! 
These calamities combined make a calamity of colossal mag- 
nitude, and worldly men of strongest nerve must sink under 
the paralysis of despair, appalling despair. But — 

II. The people of God may rejoice in him in calamity. 
What says the prophet? ^'Yet will I rejoice." This little 
word yet is very emphatic : — yet, in spite of the calamity, I 
will rejoice in the Lord. There is no other source of real 
joy. All earthly joy depends on circumstances — this joy is 
above circumstances. Why may the people of God rejoice in 
him ? 

1. Because their interest in him is not affected by calamities. 
Let all the gloomy suppositions of the text be realized, still 
God himself is the portion of the soul. He may in his 
providence take all things from his people, but he never takes 
himself Other things are to him as a drop to the ocean. 
AVell does Cowper sing — 

Give what thou canst, without thee we are poor ; 
And with thee rich, take what thou wilt away. 

2. God is the source of happiness. He is called the blessed, 
or happy God. He is the God of all comfort. Happiness 
derived from him is transcendently superior to circumstances. 

3. He is the God of salvation. " The God of my salvation," 
says the prophet. He is mighty to save, and loves to save. 
His saving^ mercv has found in the cross a wav of eo^ressfrom 
his benevolent heart. He gives the grace his people need. 

4. Se makes calamities disciplinary and formative of com- 
plete Christian character. They are among the " all things " 
which he makes " work together for good." 



NOTES OF SEEMONS. 167 

5. He presides over death, and suffers it to do Ms people no 
real harm. He takes away the sting of death. 

6. He finally receives his people to himself in heaven. 
There they will enjoy his beatific presence forever. In view 
of these precious truths may not every child of God, in the 
midst of calamity, say, " Yet will I rejoice in the Lord, I will 
joy in the God of my salvation " ? 



THE BLESSEDNESS OF THE PIOUS DEAD. 

And I heard a voice from heaven saying unto me, Write, Blessed are 
the dead which die in the Lord from henceforth : Yea, saith the Spirit, 
that they may rest from their labors : and their works do follow them. — 
Rev. xiv. 13. 

It was well that John listened to a voice from heaven ; for 
if he had hearkened to any of the voices of earth, he would 
have recorded something far different. He would have writ- 
ten, Blessed are the living, and specially those living in 
W'Calth, honor, and worldly splendor. The heavenly voice 
said, " Write," that is, commit to the imperishable pages of 
inspiration, for the comfort of the saints in all ages, the pre- 
cious truth that the dead who die in the Lord are blessed. 
Theme— 

THE BLESSEDNESS OF THE PIOUS DEAD. 

You will observe that the blessedness is restricted to those 
who die in the Lord. This makes it proper to notice — 

I. What it is to be in the Lord, The term Lord, in the 
New Testament, usually naeans Christ. This is its meaning 
here. To be in the Lord, then, is to be in Christ. We have the 
phrase in Christ in many passages of Scripture. Rom. viii. 1 ; 
1 Cor. i. 30 ; 2 Cor. v. 17. In one place Paul refers to some 
who were in Christ before he was. To be in the Lord, in 
Christ, is to be in union wdth him. This union is symbolized 



168 NOTES OF SERMOXS. 

by that between the vine and its branches, the body and its 
members, the foundation and its superstructure, the husband 
and the wife. All this imagery, striking as it is, is inadequate 
to express the intimacy of the union between Christ and his 
disciples. Hence the words, " in the Lord.'' We do not say, 
the patient is in the physician, or the client in the lawyer. 
There is no earthly union so close as to justify this form of ex- 
pression ; but the intimacy of the union between believers 
and Christ is indicated by the little word in — in the Lord, in 
Christ This union is formed by faith, and can be formed in 
no other way. Faith is the sacred ligament that binds the soul 
to the Lord Jesus. Faith is a trustful reception of Christ ; 
and when he is received the believer is in him — so in him as 
to be one with him. This union with Christ continues 
through all the scenes of mortal life. It is the province of 
death to break all other unions and sever all earthly relation- 
ships ; but over the union between Christ and his followers 
death has no power. It is a death-defying union, which even 
gathers strength in the hour of dissolution, when all earthly 
alliances are broken. like the spider's web. Hence the Chris- 
tian dies in the Lord, sacredly and indissolubly united to 
him. 

II. The labors of those who are in the Lord, They are said 
to rest from their labors, which implies that the labors con- 
tinue till the period of rest comes. These labors include — 

1. Spiritual conflicts. All Christians have these conflicts, 
for they grow out of the change which regeneration makes in 
taking the ascendency from " the flesh," or "the old man," 
and giving it to " the spirit," or " the new man." The flesh 
disapproves the change and the warfare begins and goes on 
while life lasts. It is the warfare to which Paul refers. Rom. 
vii. 14-25; Gal. v. 17. In the spiritual conflicts of the saints, 
" the old man," or " the flesh," is re-enforced by " this present 
evil world," and Satan avails himself of the world and the 



NOTES OF SEEMONS. 169 

flesli to carry into effect his malignant purposes. Truly there 
is labor in maintaining conflicts with enemies so formidable. 

2. Christian work. "Always abounding in the work of the 
Lord." is the language of inspiration. The Lord has a work 
to be carried on in this world, and he is pleased to use his peo- 
ple for its accomplishment. It is a great honor to them to be 
employed by him. Paul refers to his fellow-workers (Col. iv. 
11) ; and mentions the " beloved Persis, who labored much in 
the Lord." Rom. xvi. 12. The labors of the text embrace 
all the work that is done in the large circle of Christian 
activities. 

3. The endurance of trials and afflictions, Paul said to him- 
self, " bonds and afllictions abide me." In this age of liberty 
we are free from bonds ; but affliction, in some of its diversi- 
fied forms, comes upon all the people of God. They must 
"through much tribulation" enter into the heavenly king- 
dom. The redeemed before the throne of God came out of 
"great tribulation." We need not philosophize about the 
mystery of suffering ; for w^e know that it is the will of God 
that his people, called by his grace, shall suffer for a while. 
1 Peter v. 10. Their sufferings and trials are comprehended 
in the labors of the text. 

III. What the blessedness of the pious dead implies. On this 
point I may say — 

1. Perfect deliverance from sin. What is so distressing to 
Christians as sin? The devout Samuel Pearce explained the 
cause of his chief sorrow in these words : " The Being I love 
best always sees in me something which he infinitely hates." 
Sin is the great annoyance and burden of the people of God 
while they are in the body ; but when they die the annoyance 
is gone, and the burden oppresses no more. Blessed are the 
dead who die in the Lord, for they are perfectly free from sin ; 
are as holy as the angels of God. 

2. A cessation from the labors referred to. All spiritual con- 

p 



170 NOTES OF SERMONS. 

flicts will be at an end, and peace without interruption will 
be enjoyed. As to work there will, doubtless, be the highest 
order of consecrated activity in heaven ; but there will be no 
fatigue, no weariness. Here the saints, though not weary 0/ 
the work of the Lord, are often weary in it. In heaven they 
will never become weary. All their sufferings will be over, 
while "sorrow and sighing shall flee away." 

3. A recognition of the works of the sainted dead, " Their 
Avorks follow with them." This is the Revised Version, and 
is doubtless correct. We can never protest too strongly 
against works of any kind as having to do with the matter of 
our justification before God ; but the works which spring from 
faith and love are the testimonials of Christian character, and 
follow with the saints to glory. The pious dead will not be 
saved by works, but will be rewarded for, and " according to 
their works." Even the giving of a cup of cold water on 
earth to a disciple in the name of a disciple, will be followed 
by a reward in heaven. " Their works follow with them." 

4. The blissful presence of the Lord. There is a cheerless 
theory that the spirits of the sainted dead become unconscious 
at the death of the body, and so remain till the resurrection. 
Paul teaches a very different doctrine. We learn from him, 
or rather from the Holy Spirit through him, that the spirit of 
the believer, while at home in the body, is absent from the 
Lord, and that when it leaves the body it is immediately pres- 
ent with the Lord. 2 Cor. v. 8. What words ! Present with 
the Lord. There is an enjoyment of the exquisite bliss which 
the glorious presence of the Lord imparts. The saints on 
earth have the gracious presence of the Lord ; in heaven they 
have his glorious presence. This is a part, and it seems to us, 
the chief part of their blessedness. " In thy presence," says 
David, " is fulness of joy." 

5. A glorious resurrection of the body. This part of the 
blessedness of the pious dead is future, but not less certain on 



NOTES OF SERMONS. 171 

that account. The saints will, doubtless, receive a large acces- 
sion to their bliss at the resurrection. It is called *' the adop- 
tion, to wit, the redemption of our body." Rom. viii. 23. It 
is not a re-creation, but a literal resurrection, that is, a rising 
again. '^ This corruption must put on incorruption." The 
same bodies that fall into the grave corruptible will be raised 
incorruptible, and fashioned like the glorified body of Jesus. 
Thev will be bri^rht as the sun, and beauteous as heaven. 

6. Everlasting life in heaven. The spirits of the sainted 
dead will, at the resurrection, be reunited to the bodies they 
formerly inhabited. Then will the redeemed, in their com- 
plete and glorified personality, enter upon the enjoyment of 
everlasting life. This life will not be merely everlasting 
being, but everlasting well-h^mg. It will be disturbed by 
no apprehension of death. With all the accompaniments 
of heavenly glory it will be prolonged through endless 
ages, and made commensurate with the life of God. True, 
it is said of God that he " only hath immortality," but this 
means that he is the onlv Being: who is inherentlv immor- 
tal. The saints derive their immortality from God, and, so 
far as the future is concerned, are as immortal as he. 

REMARKS. 

I. There is much to comfort us when the saints die. They 
are blessed in death and after death. 

II. A vital question is, Are we in the Lord ? 

III. Woe to those who die, not in the Lord, but without 
Christ. 



THE SAFETY OF YOUNG MEN. 

Wherewithal shall a young man cleanse his way? by taking" heed 
thereto according to thy word. — Psalm cxix. 9. 

Young men are objects of great interest. No wise person 
can think of them without solicitude. Soon the places now 



172 NOTES OF SEEMOXS. 

filled by their fathers must be filled by them. They must be 
farmers, mechanics, manufacturers, merchants, lawyers, physi- 
cians, legislators, judges. In short, under God, the destinies 
of this country, and of all other countries, will soon be in the 
hands of those who are now young men. Bright or gloomy 
possibilities are before them. If they act well their part, the 
future is full of hope; if not, days of darkness will come. 
How then shall young men be prepared to meet their obliga- 
tions? The text tells us, and it leads me to speak of — 

THE SAFETY OF YOUNG MEN. 

It may be said concerning them, that — 

1. Their way is amid the defilements of sin. All the 
descendants of Adam are born under unfortunate disabilities. 
They inherit from him constitutional tendencies to evil. 
These tendencies are embraced in what is called " original 
sin/' This sin shows itself in actual sin, when the period of 
accountability is reached. There are no exceptions in civil- 
ized or savage lands. There is actual sin everywhere. The 
world is full of sin. Every man, whatever he may think of 
himself, says that all other men are sinners. If what he says 
is true, they are sinners ; if not, every man lies, and there- 
fore all men are sinners. Sin is in the world, and the text 
implies that it is defiling. Hence the words, " cleanse his 
way." There is nothing so defiling as sin. It pollutes what- 
ever it touches, and leaves its contaminating stain. 

2. Their danger is in contracting these defilements. 
They have, as well as others, a depraved nature, and all 
exhibitions of depravity witnessed by them are perilous to 
character and conduct. Peter writes of the '* pollutions of 
the world," and young men, more than others, are exposed to 
these pollutions. Their energy and enterprise impel them to 
go in all directions, and to illustrate all forms of activity. 
To avoid contact with the defilements of sin, is to young 



NOTES OF SERMONS. 173 

men a very difficult thing. They are in danger from the 
skeptical philosopliy of the age, from the influence of fash- 
ionable sins, from the coarseness of animal gratifications and 
licentious pleasures. If conscience condemns, there is at 
once a temptation to silence her voice, amid the clamor of 
appetite and passion. Truly, young men are in danger from 
the defilements of sin. 

3. Young men may cleanse their way. The defilements 
of sin, though seen on every hand, may be avoided. There 
is no fatal necessity that they be contracted. Danger is not 
necessity. There is, however, but one method by which 
young men can cleanse their w^ay. It is by giving attention 
to the word of God. This word tells what sin is. It reveals 
God as possessing all possible perfections, his holiness being 
the crowning glory of his character. It exhibits him as a 
Being w^ho claims reverential homage, supreme love, and 
faithful service. The word of God is the only standard of 
right. The basis of right is to be found in the nature of 
God. His will is expressed in his word ; but if we ask why 
he wills as he does, we have to say, because his nature is 
as it is ; that is, because he is the Being he is. His character 
is perfect, and his will partakes of his character. It follows 
that his will, as expressed in his word, is the only standard of 
right. Adherence to this standard is the only way to avoid 
the pollutions of sin. Therefore, I say, emphatically — 

4. Young men, to cleanse their way, must accept the word of 
God. Observe, they are to take heed to their way according 
to the word of God. Taking heed is all-important. It is the 
opposite of carelessness and listlessness. He who takes heed 
to his way is very anxious to know that his way is right, and 
this he can ascertain only by comparing it with the divine 
word. But why is the word of God the means by which 
young men may cleanse their way? I answer — 

a. It teaches them what to believe. There can be no security 

P2 



174 NOTES OF SERMONS. 

for proper practice apart from correct belief What men do 
depends on what they believe. Yoang men, to cleanse their 
way, must believe what the Bible says about God, about them- 
selves as sinners, and about Christ as the Saviour. 

b. It teaches them what to do. Having sinned, it is their 
duty to repent. They are required to do this, believe in 
Christ, make a baptismal profession of their faith, and con- 
secrate their lives to the service of God. 

c. It presents the most powerful motives to holiness. These 
motives are found in all the appeals that are made to the 
hopes and fears of men. 

d. It points to examples worthy of imitation. We see these 
examples in such men as Abraham, Joseph, Samuel, Daniel, 
Paul, John, etc. It presents one perfect example — that of 
Christ. 

e. It warns by bad examples, as seen in Cain, Pharaoh, 
Absalom, Judas, Ananias and Sapphira. 

/. It teaches that prayer for divine help will be heard. All 
self-dependent effort will fail. Prayer brings help from 
heaven. 

REMARKS. 

I. Young men, is your way clean ? 

II. You see in view of this subject how to make it so. 

III. Cleave with devout adherence to the word of God. 



CHRIST KNOCKING AT THE DOOR. 

Behold, I stand at the door and knock : If any man hear my voice, 
and open the door, I will come in to him, and will sup with hira, and he 
with me." — Rev. iii. 20. 

We all understand what is meant by knocking at a door. 
Our object in knocking is to gain admittance, and to gain it 
by consent of the occupant of the house. Cottagers knock at 
the doors of cottagers, and philosophers at the doors of philos- 



NOTES OF SERMONS. 175 

ophers. Seldom is the philosopher seen at the door of the 
hovel. It would be marvelous for kings to ask admittance 
into the habitations of their subjects. The knock of royalty 
at the cottage of poverty would be thought great condescen- 
sion. But infinitely greater is the condescension to which the 
text directs our attention. The King of kings speaks; the 
Lord of glory utters his voice; let the universe listen: "Be- 
hold, I stand at the door and knock." The heart is repre- 
sented as a mansion accessible by a door. At this door Jesus 
stands knocking. This is my topic of discourse — 

CHRIST KNOCKING AT THE DOOR. 

It will aid our thoughts to observe the following method : 
I. How Christ knocks at the door of the heart. 
On this point I remark — 

1. By his word. The gospel is the word of Christ, and it 
tells of his salvation. Preacliers are ministers of Christ. 
Sinners are subjects of gospel address. The Saviour speaks to 
them in his word, through his ministers, and asks them to 
open their hearts, that he may enter in. Christ stands at the 
door of the sinner's heart, as an humbled, crucified, risen, 
glorified^ Saviour, and says: "Permit me to come in." He is 
an infinitely desirable guest. The heart has affections. It 
must love some object. Christ is supremely worthy of love. 
The Saviour makes an appeal to men's hopes and fears, de- 
sire of good, and fear of evil. Through these powerful springs 
of human action he knocks at the heart. He avails himself 
of the sinner's conscience. 

2. By his providences. He is " Head over all things," and 
controls all events. By those providences w^hich give pros- 
perity he appeals to the gratitude of those at whose hearts he 
knocks. There are afflictive providences. Afflictions come 
not by chance. Has disease assailed you ? Have you on a 
sick-bed seen the vanity of earthly things? Jesus has 



176 NOTES OF SERMONS. 

knocked at the door of your heart. Have you lost the 
wealth and honor of the world ? The Redeemer has said, 
** Receive me, and with me true riches and honor.'^ Have 
your friends been removed by death ? Perhaps they occu- 
pied so large a space in your heart as to leave no room 
for Christ, and he has removed them to make a place for 
himself. 

3. By the Holy Spirit The Spirit reproves of sin. His 
agency is secured through Christ's mediation. He is the 
Spirit of Christ. Whenever, therefore, the Spirit operates on 
the heart, Christ may be considered as knocking for admit- 
tance. The Spirit glorifies Christ by fitting the heart for his 
temple. When the Spirit performs his work, Christ dwells 
in the soul as the hope of glory. 

II. The duty of sinners in view of Christ'' s Icnoching, 
The duty is threefold : 

1. They should reverently listen. He utters his voice, as 
we have seen, in his word, in his providences, and by his 
Spirit. He says, " Unto you, O men, I call, and my voice is 
to the son^ of man." Sinners must hear the call. 

2. They should repent bitterly that they have Icept the 
Saviour out of their hearts so long. It is better to say you 
than they. You have admitted other guests into your hearts, 
— earthly friends, the world, your lusts even. How wicked to 
keep your best friend out! How should your hearts be 
broken with sorrow ! Do you not see the propriety of the 
gospel doctrine of repentance? 

3. They should at once open the door of the heart Christ 
will not make forcible entrance. The door must be opened 
voluntarily. The highest place in the afiections must be as- 
signed to the heavenly guest. All unworthy guests must be 
expelled. To open the door of the heart is to admit Christ ; 
and to admit him is to love him. 

III. What follows the entrance of Christ into the heart. 



NOTES OF SERMONS. 177 

He enters as soon as the door is open. " I will sup with him, 
and he with me/' This language intimates companionship 
and fellowship. There is communion between Christ and his 
disciples. The communion is the result of union, and the 
union is most intimate, finding its fullest definition in the 
words, " IN CHRIST." They are in him and he is in them. 
Friends sup at the same table, and this indicates equality. So 
the supping between Christ and those in whose hearts he 
figuratively dwells, expresses a blessed equality. " He that 
sanctifieth and they who are sanctified are all of one; for 
which cause he is not ashamed to call them brethren." " He 
is the first-born among many brethren." 

REMARKS. 

I. How much Christ desires our salvation ! 

II. How worthy is he of a place in our hearts ! 

HI. Fellowship with him here is an earnest of the fellow- 
ship of heaven. 

IV. Let sinners remember that Christ will not always 
knock. 



THE EVIL OF SIN. 

PART I. 

. . . That sin by the commandment might become exceeding sinful. 
— Rom. Yii. 13. 

Sin is a short word, but it is one of tremendous import. 
Its history, including its nature, its turpitude, and its conse- 
quences, neither man nor angel could fully write. God alone 
can tell the universe what sin is in itself, and in its various 
bearings ; and should he declare its malignity, as it appears 
to him, no finite mind could take in the awful idea. But, my 
friends, as we are sinners, it becomes us to acquaint ourselves 
as well as we can with the evil of sin. We should remem- 



178 NOTES OF SERMONS. 

ber, too, that redemption through Christ presupposes that we 
have been ruined by sin. The words of the text are suggestive 
of this topic — 

THE EVIL OF SIN. 

There are many proofs of the evil of sin, some of which I 
present for your consideration. 

I. Sin is a violation of the creature's obligations to the Cre- 
ator. I assume it as a fact that all rational beings are under 
obligation to God. This obligation grows necessarily out of 
the relation they sustain to him. This being so, the continu- 
ance of the relation determines the duration of the obligation. 
If the relation is temporary, the obligation is temporary ; but 
the relation is eternal, and therefore the obligation is eternal. 
While obligation arises from the relation referred to, it can be 
greatly strengthened. Every blessing conferred strengthens 
it. So far, then, as human beings are concerned, providence 
and redemption intensify obligation. We are now prepared 
to say that man's obligations to God are strong, sacred, im- 
perative, and eternal. If so, is not sin a great evil ? for it 
violates these obligations. It defies their streno^th, trifles with 
their sacredness, scorns their imperativeness, and disregards 
their eternity. I here personify sin, but I mean to convey 
the idea that the man who sins, does all this. He acts in 
direct opposition to the will of God. This will has been ex- 
pressed in the divine law. Sin is so contrary to the precepts 
of the law, that by the law or commandment it " becomes 
exceeding sinful," as the text teaches. Sin is so bad a thing, 
that the strongest epithet defining it is derived from itself — 
sinful. It is *^ exceeding sinful." 

II. Sin is the voluntary act of rational beings. An irrational 
creature cannot commit sin. Human governments do not 
hold idiots and lunatics responsible ; because, in the case of 
the former, rational powers have never been developed ; and 
in the case of the latter, though once developed, have been 



NOTES OF SERMONS. 179 

subsequently impaired. There is no basis of moral account- 
ability. Sin implies the exercise of the moral powers, which 
can exist only in connection with a rational nature. Why 
are not brutes accountable ? Because they are not rational. 
The possession of rationality, then, renders angels and men 
proper subjects of moral government. But while sin is the 
act of a rational being, the very fact that the being is rational 
should keep him from sinning, for he knows better. Ration- 
ality enables the creature to understand the obligations of 
which I have spoken. Do you not see that the evil of sin is 
great, because it is the act of a rational being ? But I have 
said it is the voluntary act. There is no compulsion. Men 
never act more freely than when they sin. They follow their 
inclinations, and this is the essence of free agency. Now the 
voluntariness of sin adds to its turpitude. If it were the 
result of coercion, its demerit would be destroyed. There 
would be no demerit. Do you not see that sin is a great evil 
because it is the voluntary act of rational beings ? 

III. Sin is committed in opposition to the most weighty 
considerations prompting to holiness. Of these considerations 
I name the following : 

1. The glory of God, Holiness glorifies him, sin dishonors 
him. The glory of God should be supremely dear to his 
creatures; but those who sin care not for that glory. So far 
from it, they are guilty of high treason against the Majesty 
of heaven. 

2. The avoidance of his wrath, " The king's wrath is as 
the roaring of a Iron," because a king, especially an Oriental 
king, has power to execute his wrath. How dreadful, then, 
must be the wrath of God ! Sin excites it, and nothing else 
does. This wrath is ri^rhteous indication aofainst sin. What- 
ever makes it desirable to avoid the wrath of God is a motive 
to holiness. 

3. The desire of happiness. This desire is deeply im- 



180 KOTES OF SERMONS. 

planted in the soul, and holiness is indispensable to its grati- 
fication. Surely the desire for happiness is a strong motive 
to holiness. 

4. Self-interest. Sin is man's worst enemy. He that sins 
against God wrongs his own soul. Prov. viii. 36. He disre- 
gards the appeal which self-interest makes in favor of holiness. 

5. Prospect of heaven. The pure in heart, and those who 
follow holiness, shall see the Lord. Matt. v. 8 ; Heb. xii. 14. 
A course of sin is, in effect, a surrender of the hope and 
prospect of heaven. What weighty considerations prompt- 
ing to holiness have now been presented ! But sinners setting 
them all aside, transgress the divine law, and reject the salva- 
tion of the gospel. Is not sin an unspeakably great evil ? 

REMARKS. 

I. How true is it that " Fools make a mock at sin " ! 

II. How should Christians tremble at the thought of com- 
mitting sin ! 

III. How should they rejoice in hope of final deliverance 
from sin ! 



THE EVIL OF SIN. 

PART II. 

. . . That sin by the commandment might become exceeding sinful. 
Rom. vii. 13. 

In continuing my proofs of the evil of sin, I present my 
fourth argument, as follows: 

IV. Sin is a great evil, because it required the obedience 
and death of Christ to atone for it. We judge of a disease 
by the remedy resorted to for its removal. If a powerful 
remedy is applied, w^e infer that the disease is a dangerous 
one. What, then, shall we say of sin, expiable only by 
Christ's obedience and blood? The sacrifices of the law 



KOTES OF SERMONS. 181 

made ceremonial atonements, but there was no removal of 
moral guilt. In the latter sense they could not take away 
sin. The cattle on a thousand hills would have been offered 
in vain. " Silver and gold," by which multitudes have been 
ransomed from literal captivity, were uncurrent in the realm 
of redemption. The incarnation of an angel, or of the " in- 
numerable company of angels," would not suffice. No, the 
Eternal Word must become incarnate. Bethlehem must wit- 
ness his birth; Gethseraane must become vocal with his cries 
of anguish ; and Calvary must be bathed in his blood. Sin 
is so great an evil that God the Father, the Lawgiver, could 
not connive at it when charged, not personally, but by impu- 
tation only, to his beloved Son. Then it was that Christ was 
*' made a curse for us," was " made sin " in such a sense that 
" it pleased the Lord to bruise him," and *' put him to grief." 
That sin could not pass with impunity, so as to supersede the 
necessity of the atoning death of the cross, is a fact which 
speaks with solemn significance to more worlds than this. 
This death was indispensable to the salvation of sinners, 
because sin is an evil which language has not power to define. 
V. The evil of sin may be argued from its consequences. 
Contemplate Satan and fallen angels. Once they dwelt in 
light, but they sinned and were cast out of their bright abode 
into the realms of darkness. Consider our first parents in 
Eden. They were happy, but in an evil hour they ate the 

fruit — 

Of that forbidden tree, whose mortal taste 
Brought death into the world, and all our woe. 

The earth was cursed for man's sake. Thorns and thistles 
burst spontaneously from its soil, and the decree went forth, 
that Adam and the toiling millions of his descendants should 
eat bread in the sweat of the face. All the sorrow that has 
crushed human hearts through the ages, has been the offspring 
of sin. All the tears that have flowed in every land and on 

Q 



182 NOTES OF SERMONS. 

every sea, have been the effects of sin. It was sin that called 
for the flood to submerge the guilty race of mortals. Death 
entered the world by sin, and has reigned from Adam to 
Moses, and from Moses till now. Some are dying at this 
moment. Sin has opened every grave, and requires " mother 
earth " to take her dead children to her cold bosom. Nor 
are the effects of sin confined to this world. There is a world 
of woe. There is an undying worm, and there is unquench- 
able fire. There is the second death, which is eternal death. 
All that the Bible means by the term hell, is the result of sin. 
Do you not see the evil of sin in view of its consequences ? 

REMARKS. 

I. Sin, being so great an evil, it is infinitely reasonable that 
sinners repent. Every heart should be broken with sorrow 
on account of it. 

II. Those who die in their sins will be lost forever. There 
is no exercise of pardoning mercy in the eternal world. 



EELIGIOUS INDECISIOK 

How long halt ye between two opinions ? — 1 Kings xviii. 21. 

Strange to say, the Israelites were hesitating whether to 
serve the God of their fathers, or to turn from him to the ser- 
vice of Baal, the idol god of the Syrians. Their minds 
seemed to have been in a state of culpable indecision, and 
the prophet Elijah said to them, " How long halt ye between 
two opinions?" I have selected this text because I am sure 
there are persons present who are thus halting. When they 
think of the value of their souls, and the importance of eternal 
things, they are almost persuaded to be Christians ; but their 
love of sin and of the world prevents a full persuasion. How 
lamentable that accountable beino:s should be undecided on 



NOTES OF SEKMONS. 183 

the subject of salvation ! But so it is, and hence I select as 
the theme of discourse to-day — 

RELIGIOUS INDECISION. 

Please ponder — 

I. The unreasonableness of this indecision. 

Many unconverted persons are extravagant in their praises 
of reason. Some of them exalt it at the expense of revela- 
tion. Let us see, then, if religious indecision is not contrary 
to reason. 

1. It is reasonable for the creature to love the Creator. There 
is nothing more reasonable than the first and great command- 
ment of the law : *■ Thou shalt love the Lord thy God.'* But 
the subjects of religious indecision hesitate whether or not to 
give the afiections of their hearts to God. Their indecision 
implies doubt as to the justice of God's claim to their love. 
Can any thing be more unreasonable than this ? 

2. It is reasonable for perishing sinners to accept Christ as 
the Saviour. Is it not reasonable for a drowning man to 
accept the assistance proffered to him in the hour of his ex- 
tremity ? Would not his rejection of it indicate insanity, the 
dethronement of reason ? Those who are undecided in relig- 
ious matters, hesitate as to an acceptance of the Lord Jesus. 
They know, too, that Christ is the only Saviour, and that 
there is no hope of salvation apart from him. The solemn 
alternative is, accept Christ and be saved, or reject him and 
be lost. How manifest the unreasonableness of not accepting 
Christ ! 

3. It is reasonable to provide for the future. The wisdom of 
the ant in laying up in summer stores for future use, is com- 
mended by Solomon. It is wise to provide for old age, so that 
its infirmities may be alleviated. But there is a future state 
of being. There is an eternity before us. There is a heaven 
and there is a hell. Is it not reasonable that we avoid the 



184 XOTES OF SERMOXS. 

latter and prepare for the former ? Does not reason dictate 
that we provide for the future exigencies of our being ? If 
so, religious indecision is most unreasonable, because it pre- 
vents all preparation for another world. 

II. The sinfulness of religious indecision. 

Why is it sinful ? 

1. Because Ood prohibits it He requires decision. He 
says, "Choose you this day whom ye will serve." "Cease to do 
evil." Let the wicked forsake his way." "' Strive to enter in at 
the strait gate." "' Repent and be converted." In requiring 
decision and present action, God prohibits indecision and in- 
action. To be undecided, then, is to disobey God. Surely it 
needs no argument to prove the sinfulness of disobedience to 
God. There is always wickedness in refusing to do what God 
requires. His command is reason enough for doing the thing 
commanded. 

2. The undecided call in question the truth of what God says. 
In his word he teaches us that salvation is all-important, the 
one things needful; that the rio:hteous onlv shall ^o to heaven; 
that the wicked must go to hell; and that the part we act in 
this short life will have a material, decisive bearing on our 
eternal destiny. The undecided do not believe, certainly do 
not fully believe, these things, or they would not remain 
undecided. They question the veracity of God. Is there not 
sin in this? 

3. The undecided exert an injurious influence. In the cir- 
cles in which they move they virtually say that religion does 
not demand decided attention. Thus they encourage others 
to neglect salvation, and they do this in violation of the com- 
mand, " Thou shalt love thy neighbor." No man has a right 
to injure his fellow-men. There is sin in so doing. 

in. The danger of religious indecision. In illustration 
of this point I present, but do not expand, the following 
thoughts: 



NOTES OF SERMONS. 185 

1. There is danger, because the longer sinners indulge this 
indecisive spirit the less probable their conversion becomes. 
No one becomes a Cliristian while in a state of religious 
oscillation. There must be a thorough decision a full pur- 
pose to be the Lord's. But indecision may go so far as to 
preclude this purpose. 

2. There is danger, because Ood may leave the undecided to 
themselves. Then they will decide indeed, but what a decis- 
ion ! to work out their own destruction by persistence in sin. 
*' The wages of sin is death." 

3. There is danger, because the day of mercy is rapidly pass- 
ing away. "No bird has flight like time." No arrow speeds 
its course more rapidly. Let death come, and the sinner's 
character receives a stereotype impression, and his destiny is 
fixed. Is there not dan o^er? 

REMARKS. 

L Religion requires decision of character. 
II. How unwise to halt between two opinions! 
HI. Many will deplore their indecision forever. 



THE RESPONSIBILITY OF CHOICE. 

Choose you this day whom ye will serve. — Joshua xxiv. 15. 
These words were spoken amid circumstances of great 
solemnity. Joshua who, as successor of Moses, had superin- 
tended the settlement of the Israelites in the promised land, 
was about to die. He called for " all Israel " and through 
*' the elders,'' "judges," and "ofiicers" of the people, spoke to 
the twelve tribes. He gave a summary of patriarchal Israel- 
itish history, or rather, he represents God as giving it. Verses 
3-13. Joshua calls on all the people to fear and serve the 
Lord. Verse 14. " But if it seem evil to serve the Lord, 
choose you this day whom ye will serve." They are required 

Q2 



186 NOTES OF SERMOKS. 

to exercise choice, and this fact is suggestive of the subject 
we shall now consider — 

THE RESPONSIBILITY OF CHOICE. 

Observe — 

I. The command — ^'choose J' The power of choice is a great 
and blessed power. You will say this power is often abused. 
Yes ; but still it is well that the power exists. That is, it is 
well that we are not machines, and that we are not controlled 
by an irresistible fate. Between the service of God and the 
service of sin, men are obliged to choose. The choice of one 
thing is the refusal of its opposite. To choose the service of 
sin is to refuse to serve God, and vice versa. You are all 
choosing and refusing now. You are responsible for the 
choice you make. You may question this. Many persons 
do. They know that choice is determined by the state of the 
heart, and they deny that they are responsible for the state of 
their hearts. This is the very thing they are responsible for. 
If not for this, they are responsible for nothing. Why is a 
man responsible when he commits murder ? For no other 
reason than that he is responsible for the state of his heart. 
He is not responsible for taking life, killing, if it is acci- 
dental. Why ? Because there is not such a state of heart 
as involves o^uilt. The ** malice aforethouo^ht " is absent. 
Now if you are responsible for the state of your hearts, and 
if the state of the heart controls the choice, the responsibility 
of choice is thrown on you, and you cannot throw it off. You 
are required to choose life and not death, blessing and not 
cursing, the service of God and not the service of sin. I call 
on you to make the wise choice ; to choose, like Mary, the 
good part. God offers himself to you as your portion. Will 
you not choose him ? On the one side are offered to you the 
pleasures of sin, which are but for a season, to be followed by 
the bitterness of everlasting death ; and on the other the 



NOTES OF SERMONS. 187 

service of God, with its sacred joys here, to be followed by 
eternal glory in heaven. Choose, choose whom ye will serve. 
You are responsible for the choice you make, and are obliged 
to choose. The text says, "choose"; God says, " choose." 

II. Who are to choose f The text says, " you^ The 
" you " referred to by Joshua were Israelites, for whom and 
for whose fathers God had done great things. He brought 
them out of Egypt, through the Red Sea and the wilderness, 
into a goodly land. What has he done for you to whom I 
speak? He has given you a home in the most desirable 
country on which the sun shines. He has blessed you abund- 
antly. What an advantage, in living under the gospel 
economy, you have over the ancient Israelites ! You have 
heard of Christ and salvation from your earliest years. 
When you were infants in your cradles the music of Zion's 
songs, sung by your mothers, soothed you to sleep, and the 
sound of salvation has been familiar to you to this day. Will 
you not choose God as your portion? Will you not choose 
Jesus as your Saviour? Will you not choose heaven as your 
eternal home? You are immortal creatures, but a little lower 
than the angels. You cannot maintain the dignity of your 
rational nature unless you choose to serve the God that made 
you. If you do not make this choice, you will act in a man- 
ner unworthy of your relation to eternity. Choose you, ye 
children in the bloom of youth, ye middle-aged in the vigor 
of your strength, ye old men and women, whose feeble steps 
show that you are tottering near the grave. I call upon you 
all to choose. The text says, " choose youJ^ 

III. When is the choice to he made? The text says, 
"this day." We have similar language elsewhere. "To-day 
if ye will hear his voice, harden not your hearts." If the 
blessings of salvation are important, they should be sought 
without delay. The choice enjoined in the text should be 
made at once, for such reasons as these : 



188 NOTES OF SERMOKS. 

1. It is hy no means certain that it will ever he made, unless 
made this day. The longer a sinner refuses to repent, the 
less probable his repentance becomes. Some cause produces 
the refusal, and that cause, it is most likely, will operate as 
powerfully in all future time as it does now. Sin is added to 
sin. The heart becomes harder. The improbability of the 
conversion of those unwilling to become Christians " this 
day " is very great. It is alarming. 

2. The soul is defrauded of the joy of salvation till the 
choice is w.ade. There is joy in the love and service of God. 
The joy bears date from the acceptance of Christ by faith. 
Rom. V. 1; 1 Peter i. 8. Choose salvation "this day," that 
your joy may begin. 

3. MaJcing the choice to-day, you will become heirs of 
heaven. Those who are God's children are his heirs, and 
joint heirs with Jesus Christ. AVhat spiritual, everlasting 
riches will be yours; for you will inherit from your Father, 
who has at his disposal the resources of the universe. 

4. Not m^alcing the choice to-day, you rnay lose your souls. 
AVhat a calamity will that be ! disastrous, ruinous, endless ! 
What does Jesus say ? Matt. xvi. 26. 

REMARKS. 

I. The solemn responsibility of choice rests on you. 

II. What choice will you make ? 

III. Ano;els feel a benevolent interest in your decision. 



MORAL INSANITY. 

Madness is in their heart while they live. — Eccl. ix. 3. 
When the mental faculties perform their appropriate 
offices, we say the mind is sane ; but when these faculties be- 
come disordered in their action, we say the mind is insane. 
How pitiable are the subjects of mental insanity ! They de- 



NOTES OF SERMONS. 189 

serve the sympathy of the world. But there is an insanity 
so common as scarcely to attract attention. It is far more 
deplorable, too, than mental insanity. I refer to moral insan- 
ity. Multitudes of persons act insanely on moral subjects. 
My subject is — 

MORAL INSANITY. 

My purpose is to point out some of the symptoms of 
this insanity. They may be seen in such things as the 
following : 

I. To live in opposition to the dictates of judgment and 
conscience. Man possesses these faculties, and he has also 
feelings and passions. These often come into conflict with 
judgment and conscience. Now, it is the part of a rational 
being to pursue the course which judgment decides is right, 
and which conscience approves, even if feeling and passion 
protest ever so strongly against it. This none will deny. 
But how many blindly follow feeling and passion ! This is 
true of the drunkard, the thief, the covetous, the licentious, 
and others. Judgment and conscience utter their voice, but 
feeling and passion prevail. Tiiis is a plain symptom of 
moral insanity. 

II. To be engrossed with the concerns of time, and neglect 
those of eternity. What is time ? It is that part of duration 
intervening between the creation of the world and the con- 
summation of all things. This is time in its largest sense. 
How contracted is that portion of it in which we are con- 
cerned ! How short the stav of mortals on earth ! Manv a 
cradle rocks on the borders of the grave. The young die, 
the middle-aged, and the old. How short is time ! What is 
eternity ? Our feeble powers are unable to grasp the idea. 
Eternity awaits every child of Adam. Think of countless, 
measureless ages. Eternity invests all the interests connected 
with it with tremendous importance. But how many care 
only for the fleeting interests of time ! They pay no atten- 



190 NOTES OF SERMOXS. 

tion to the concerns of eternity. This is an undeniable 
symptom of moral insanity. 

III. To act as if the body was more valuable than the soul, 
" What shall we eat ? or what shall we drink ? or wherewithal 
shall we be clothed?" are the stereotyped questions trans- 
mitted from father to son, and from mother to dauorhter. 
They refer to the body. What is the body ? A frail mortal 
thing, to which worms haye an inalienable claim, which death 
will soon enforce. But who can tell the worth of the soul? 
You may try, and in trying bankrupt the science of numbers, 
but the value of the soul is incalculable. 

The sun is but a spark of fire, 

A transient meteor in the sky ; 
The soul, immortal as it Sire, 

^yill never die. 

What did Jesus say in Matt. xyi. 26 ? If the soul is worth 
more than the whole world, is it not a deplorable symptom 
of moral insanity to act as if the body was more valuable 
than the soul ? 

IV. To be guilty of 2:)7'actical atheism. Some deny the 
existence of God. They are atheists in theory. Many be- 
lieve in a God, but act as if there was none. They are practi- 
cal atheists. They commit sins in some places which they 
would not commit in other places; as if God was not in every 
place. They do that in secret which they would not do 
openly. They care not for God. Should they become 
atheists in theory, they would not live differently. Surely 
practical atheism indicates moral insanity ! 

V. To reject Christ and his salvation. Jesus Christ came into 
the world to save sinners. 1 Tim. i. 15. He has procured salva- 
tion by his obedience and blood, and this salvation is offered 
to men without money and without price. Christ is the only 
Saviour, and his salvation is the only salvation. If he is 
rejected and his salvation set at naught, there is no hope for 



NOTES OF SERMONS. 191 

guilty men. All rational prospect of eternal life is surren- 
dered. What, then, but the most frightful moral insanity 
can induce a rejection of Christ and his salvation ? 

VI. To intend to be religious at some future time. If 
religion deserves attention at all, it deserves attention now. 
Those who intend to be religious intend to repent — to be 
sorry for what they are now doing. They purpose to live in 
sin at present, and to regret in future that they have done so. 
They are now building up what they intend to pull down. 
There is nothing but the most alarming insanity that prompts 
a man to do that now of which he intends to repent in future. 

REMARKS. 

I. How prevalent is moral insanity among the rich, the 
poor, the wise, the ignorant, the old, the young ! 

II. Let Christians weep over and pray for the morally 
insane. Their kindred, it may be, are among them. 

III. If sinners continue the subjects of this insanity, they 
will be lost forever. Madness will not only be in their hearts 
while they live, but after they die, even to all eternity. 



SELLING ONE'S SELF INTO SLAVERY. 

Thou hast sold thyself to work evil in the sight of the Lord. — 1 Kings 
xxi. 20. 

When slavery existed in some of the States of this Union, 
there were many bad things in the system, but nothing so bad 
as the power of one man to sell another, to sell mothers and 
children, thus perpetuating bondage. Happily there is now 
in this broad land no such slavery. Free men tread the soil 
everywhere, and the flag of the nation is the symbol of uni- 
versal liberty. God deserves the praise. But while there is 
no literal slavery among us, there is something far worse — 
moral slavery, the slavery of sin. Though men are not sell- 



192 KOTES OF SERMONS. 

ing one another, they are selling themselves. What does the 
text say ? " Thou hast sold thyself." The topic of discus- 
sion is — 

SELLING one's SELF INTO SLAYER^. 

It is well to call attention to — 

I. Tlie nature of this sale. Several things may be said in 
illustration of this point. 

1. The person sells himself , " Thou hast sold thyself." He 
who sells, is he who is sold. The word "thyself" is full of 
meaning. It expresses the entire personality — the body and 
the soul. Thus Ahab sold himself. He sold his body in 
yielding to his appetites and passions. Many persons now do 
this. They live to eat and drink. They fall into habits of 
dissipation. You may see from their appearance that they 
have sold their bodies. Ahab sold his soul to the slavery of 
sin. What multitudes copy his example ! Indeed, it is the 
soul that acts through the body, and is committed to the ser- 
vice of sin. It is so sold that all its powers are affected by 
the sale. The understanding, the judgment, the conscience, 
the affections, the will, and the imagination, are not what they 
w^ould have been, had the sale not taken place. To every 
sinner it may be said, " Thou hast sold thyself." 

2. The sale is voluntary. There is no compulsion. No 
man can, as in literal slavery, sell another. Satan can sell no 
one. He tempts to the making of the sale, but it is with the 
tempted one to yield. Temptation on the part of Satan shows 
that he has no coercive power. God himself — I say it with 
reverence — cannot sell a man into the slavery of sin; in proof 
of which, I refer to James i. 13. No ; man makes the sale, 
and is voluntary in it. He chooses to make it, thereby dese- 
crating his rational nature, and perverting his moral nature. 
The literal slave becomes such against his will, the moral 
slave never. He is not only willing to be sold, but willing to 
sell himself. 



KOTES OF SEHMONS. 193 

3. The sale is for purposes of evil. " Thou hast sold thy- 
self," says the text, " to work evil." This is the design of the 
sale. "To work evil" — this is a general phrase, including 
all the forms of evil. These forms are many and diverse, but 
the evil is expansible into all of them. To work evil, is to 
act in conflict with the will of God. He who thus works, 
dishonors God, does harm to himself, and injury to his fellow- 
men. To sell one's self to work evil, is discreditable to hu- 
manity, for it is at war with the best interests of the world. 

4. This work of evil is in the sight of the Lord. This greatly 
enhances evil, that it is done in the sight of the Lord. We 
cannot imagine evil done where the Lord does not see it ; but 
if we could, we would think it less offensive and provoking, 
than if done before his eyes. All evil, however, is done in 
the sight of the Lord. Nothing escapes his omniscient glance. 
You sometimes say to a disobedient child or servant, " Do 
you dare to disobey me before my face ? " Sinners disobey 
God before his face. They work evil in his sight. 

II. The disgrace of this slavery. Literal slavery is thought 
disgraceful, though it is not necessarily so to the slave. If 
he is forced to be a slave, the dishonor is not on him. The 
compulsion precludes dishonor. But in the slavery of sin 
the voluntariness of the bondage makes it disgraceful. It is 
self-procured slavery. It could have no existence without a 
rupture of the creature's proper relations to the Creator. 
Such a rupture clothes him who makes it with disgrace. 
This slavery is specially disgraceful in view of the love of 
God manifested in Christ. 

III. The danger of this slavery. Alas, there is great 
danger connected with the slavery of sin. This danger may 
be regarded in two aspects: 

1. The chains of slavery become stronger and stronger. 
This results from the law of moral habits. Repetition of 
evil deeds creates evil habits, and their continued repetition 

R 



194 NOTES OF SERMONS. 

confirms these habits. We all know something of the power 
of habit. It is referred to in Jer. xiii. 23. It is dangerous 
for the chains of moral slavery to grow in strength. 

2, There is danger that these chains may not be broken. 
Thanks be to God ! in many instances they have been broken, 
and hence some of us stand to-day on the sacred mount of 
spiritual emancipation. But how many are there whose 
bondage is becoming more and more hopeless ! We are ac- 
customed to say that while there is life there is hope. I do 
not think this is universally true. The condition of some 
sinners is, I suppose, as hopeless before as after they die. I 
may illustrate by reference to a man above the Falls of 
Niagara. He may be so far above as to be in no special 
danger, but he may reach a point when his destruction is as 
sure as after he makes the fatal plunge. I doubt not there 
are sinners whose perdition is as certain as if they were now 
in hell. I do not wish to know who they are. 

REMARKS. 

I. Many of you, I fear, have sold yourselves. 

II. Cry to the Spiritual Emancipator for deliverance from 
your bondage. 

III. There is no hope for you unless you do. 



JESUS OFFEEED FOE SALE. 

What win ye give me, and I wiU deliver him unto you? — Matt, 
xxvi. 15. 

From the infancy of the world selling and buying have 
been going on. These things are among the operations of 
commerce — they are commerce. It is human nature to wish 
to sell at the highest price, and buy at the lowest. Active 
commerce is the life of the business world. Without it there 
is stagnation. Many objects are offered for sale, and there 



NOTES OF SERMONS. 195 

are many buyers. Selling and buying are not confined to 
literal transactions. Judas made a literal sale of Jesus. 
*' What will ye give me ? " he covetously asked. Poor man ! 
The sale he made clothed his name with infamy, and no lapse 
of centuries will take away the stigma. Jesus cannot now 
be sold in a literal sense, but he is sold in a moral sense — sold 
virtually every day. This is what we are now to consider. 

JESUS OFFERED FOR SALE. 

I solicit your attention to the following points : 

I. Many persons sell Jesus. The economy of the gospel 
places him in their hands, and they must do something with 
him. To sell an object is to part with it. This is done by 
many, so far as Jesus is concerned. They part with him. 
Look among the rich, and you will see that, with few excep- 
tions, they sell Jesus. They part with him ; for they do not 
want him. There was " no room for him in the inn " when 
he was born. Alas, these words, " no room " have come 
down through the centuries and we to-day hear their sad 
echo. 

The poor, too, sell Jesus in the sense of parting with him. 
In many of the cottages of poverty there is no room for him. 
The poor are wicked as well as the rich, and they are more 
numerous. How badly the most of them treat Jesus ! Those 
who are midway between the rich and the poor, that is, those 
who have a competency, sell Jesus. They part with him. 
The most of them wish to get clear of him and not to be 
troubled with him. Thus we see that the circumstances of 
persons do not prevent their selling Jesus. Nor do their 
ages. The young, the middle-aged, and the old sell him. 

II. What they take for him. Poor Judas took thirty pieces 
of silver. What a bargain ! In selling Jesus, men fix on dif- 
ferent prices. I name a few of these prices : 

1. A life of ease. To treat Jesus rightly is to be a Christian, 



196 NOTES OF SERMONS. 

and to be a Christian is to deny self. This requires earnest, 
strenuous effort. This we are taught in Matt. vii. 13, 14, and 
Luke xiii. 24. He who serves Jesus in this world must live a 
life of unwearied activity. There is no time for ease and sloth. 
Many persons, however, so love their ease that they neglect 
salvation. They give themselves no concern about it. They 
part with Jesus, they sell him, and the price they take is a 
life of ease. Wretched bargain ! 

2. A love of sinful pleasures. There is no objection to 
pleasure in itself. The ways of wisdom are ways of pleasant- 
ness. But there are what the Bible calls '* the pleasures of 
sin" — that is, such pleasures as cannot be indulged without 
sinning against God. There are many such pleasures, and 
their votaries are strangely fascinated. They are so devoted 
to these pleasures, that they rather part with Jesus than give 
them up. They sell him ; and the enjoyment of " the pleas- 
ures of sin for a season " is the price they take. Foolish 
bargain ! 

3. The hope of self-salvation. There are many persons who 
admit the importance of salvation, and w^ish to be saved, 
but hope to save themselves. They believe, of course, that 
they are sinners, for this fact makes salvation necessary. 
They cling, however, to the idea of their own merit. Like 
the Jews, they try to establish their own righteousness. The 
moralist relying on his morality, sells Jesus, parts with him, 
as having no use for him. The more fully the spirit of self- 
righteousness takes possession of a man, the more promptly 
does he sell Jesus. He thinks he can do without him, has no 
use for him. We sell what we think w^e have no use for. 
Jesus is sold by all who are deluded with the hope of self- 
salvation. This is a ruinous bargain. 

III. The wickedness of this sale. It is great wickedness. 
This appears in view of such considerations as these : 

1. Who is sold. It is Jesus, the Son of man, but also the 



NOTES OF SEKMONS. 197 

Son of God. His person is unique. He is the Christ, the 
God-man, and therefore — 

All human beauties, all divine, 
In our Beloved meet and shine. 

His character is perfect ; for in it we see the presence of all 
excellence, and the absence of all imperfection. This is he 
who is sold. What wickedness instigates this sale, the sale of 
the God-raan ! 

2. The sale involves the basest ingratitude. Jesus is em- 
phatically the Friend of sinners. The supreme proof of his 
friendship is found in his incarnation and death. He died 
for sinners; died for those that sell him. What base ingrati- 
tude prompts this sale ! 

3. The sale is an insulting depreciation of Jesus in his work 
of mediation. How criminal the underestimate placed on 
him as Mediator, by those who sell him at any price ! The 
wickedness of the sale is inexpressible. 

4. The sale, for whatever price, is moral suicide. This sui- 
cide of the soul is an atrocious sin. The man who sells Jesus 
brings eternal ruin on himself. 

EEIVIARKS. 

I. Who of you are selling Jesus ? 

II. What is the price you are taking for him ? 

HI. I demand justice for him, and call on you to stop the 
sale, and stop it now. 



CHRIST DESPISED AND REJECTED. 

He is despised and rejected of men. — Isa. liii. 3. 

We are at no loss to know who is referred to in these 
w^ords. In different parts of the New Testament this connec- 
tion of Scripture is said to have received its fulfillment in 
Christ. Things are said in this chapter which are true of 

K2 



198 NOTES OF SEEMOXS. 

Christ alone. They cannot refer to any other being in the 
universe. When he appeared on earth in the flesh, men saw 
**no beauty in him." Instead of being attracted to him they 
were repelled from him. Since his death and ascension to 
glory also there are multitudes who hate and reject him. 
It is therefore appropriate to dwell on the topic that I now 
present — 

CHRIST DESPISED AND REJECTED. 

Let us notice — 

I. Who is despised and rejected^ I may say, in answer to 
this question — 

1. The Son of God, This phrase is of frequent occurrence 
in the Scriptures, and it plainly denotes a special relation to 
God. Indeed, Christ is termed the only-begotten Son, which 
shows that the relation is unique, exemplified in Christ alone. 
It is in a far inferior sense that Christians are made sons of 
God, and thev are so made throuofh the mediation of Christ. 
He, however, is the Son of God in the exalted sense which 
implies that all divine perfections are his. The Jews under- 
stood him, in declaring himself the Son of God, to make hira- 
i^elf equal with God, and he tacitly admitted it. He is the 
Son of God, truly divine. See Col. ii. 9. 

2. The Son of man. This phrase denotes a human rela- 
tion as certainly as the phrase. Son of God, expresses a divine 
relation. Christ is the Son of Mary, " born of a woman," 
the woman belonging to the human race. He is therefore re- 
lated to universal humanity. His assumption of our nature 
makes him the brother of our race, places him on an equality 
with every other man, in the possession of a common nature. 
Here the equality stops; for, as to character, he is "separate 
from sinners." The union of the two natures in his person 
constitutes him the Christ. 

3. The Saviour of sinners. The Son of God becoming the 



NOTES OF SERMONS. 199 

Son of man of necessity became the God-man. As the God 
man he is the Saviour. An atoning death, and therefore a 
death by substitution, was indispensable to his becoming a 
Saviour. He must be man to make it possible for him to die, 
and he must be God to make it possible for him to die as a 
substitute. Because he thus died he is a Saviour, the Sav- 
iour, the only Saviour of sinners. Tliis is the Being who is 
despised and rejected — the Son of God, the Son of man, the 
Saviour of sinners. Oh, think of it, and let us see — 

II. By whom he is despised and rejected. The text says 
" of men," that is, by men. This great sin, specially the sin 
of rejection, can be committed by human beings only. The 
Devil and demons hate Christ, but they do not reject him. 
To reject implies an offer which is refused. Christ is not 
offered as a Saviour to Satan and his angels. No, the offer is 
made to men, and human beings alone are capable of the 
awful distinction which a rejection of Christ gives. This 
highest conspicuit}^ in guilt is theirs exclusively. For Christ 
to be despised and rejected by men is most unreasonable and 
wricked. This is seen in view of — 

1. The loveliness of his character. There is in this character 
a most attractive combination of divine and human excel- 
lences. It is altogether lovely. To despise auch a character 
and reject such a Being, is most unreasonable and wicked. It 
is to despise infinite loveliness and to reject him in whom that 
loveliness is exemplified. 

2. What Christ has done for men. What has he done ? To 
form the best idea that we can of it, we must consider the height 
of his glory and the depth of his humiliation, looking at all 
he did in leaving that height and descending to that depth. 
We begin with his incarnation ; then we come to his life of 
sorrow, his agony in the garden, his death on the cross, and 
his burial in Joseph's tomb. From the tomb he rose and as- 
cended to heaven, to preside over the accomplishment of the 



200 NOTES OF SERMONS. 

objects he had in view when he died. All this was for men ; 
and they reject him ! 

3. What Christ has said to men. Referring to himself as 
the source whence flow the waters of salvation, he has said, 
in the audience of the world, " If any man thirst, let him 
come to me and drink." He has commanded the gospel to 
be preached in all the world, to every creature. He has 
promised salvation to all who are willing to be saved by him. 
All this is said to men. There is no offer of salvation to 
fallen angels, but to fallen men. How unreasonable and 
wicked for men to despise and reject Christ ! 

III. The consequences resulting. If the despising and the 
rejection are persisted in, what follows? 

1. Men remain unsaved. They are condemned already. 
There is no wav of deliverance but throuo^h Christ. If 
therefore he is rejected, there is no deliverance. The de- 
spisers and rejecters of Christ remain unsaved. What a 
WTctched state is this ! 

2. Aggravated guilt is incurred. " Unto whomsoever 
much is given, of him shall be much required." Much is 
given when Christ is given to the world as the Saviour. He 
is God's great gift to men. To reject him is the great sin, 
the guilt of which it will require eternity to comprehend. 

3. Utter ruin follows. It follows the guilt with inevitable 
certainty. What say the Scriptures? Luke xiii. 3; John viii. 
24 ; 2 Thess. i. 7-9 ; Heb. x. 29. Divine wrath, in its severest 
manifestations, awaits the despisers and rejecters of Christ. 
What will poor sinners do when God calls them to account 
for rejecting his Son ? 

REMARKS. 

I. Are you guilty of this great sin ? 

II. If so, repent of it and cry to God for mercy. 

III. There is no hope for you unless you do. 



NOTES OF SERMONS. 201 

PROCRASTINATION. 

Go thy way for this time ; when I have a convenient season I will call 
for thee. — Acts xxiv. 25. 

Paul stood before Felix and " reasoned of righteousness, 
temperance, and judgment to come." He made a wise selec- 
tion of topics. He discoursed on righteousness, in the 
presence of an unrighteous man ; on temperance, in the 
presence of a man who practiced very little self-restraint; 
and at a judgment seat where justice had very often been dis- 
regarded, he spoke of a judgment to come, in which there 
will be the strictest adherence to equity. A strange scene 
was presented. The governor-judge trembled, the prisoner 
was calm. Feh'x trembled and said : " Go thy way for this 
time." My topic is — 

PKOCRASTINATION. 

I present the following points: 

I. The Jolly of procrastination. Folly is the opposite of 
wisdom, and appears manifest in contrast with it. It is the 
part of wisdom to bestow on every subject attention propor- 
tionate to its importance. What subject is so important as 
salvation? But the language of procrastination is, that sal- 
vation, though important, is not important now; that prepa- 
ration for eternity need not be made at present; and that it 
will do to care for the soul at some future time. Does not 
this indicate folly ? Men do not act in this way in worldly 
matters. When they buy farms, they do not say : " Those of 
whom we have bought have many years to live, and there is 
time enough to secure deeds and titles." They are not willing 
to risk even a little property on the continuance of their 
neighbors' lives, but they will risk their eternal interests 
on the continuance of their own lives. Is not this folly ? 
The swine that trample pearls under their feet do not act 
so foolishly. 



202 KOTES OF SERMONS, 

Again, those who intend at some future time to become 
Christians intend to repent; for they know that repentance 
is indispensable. They therefore virtually say, " We will sin 
now, but will be sorry for it in time to come." That is, they 
are now building up what they fully intend to pull down 
by-and-by. They are walking in the ways of sin, but it is 
their purpose, after a while, to retrace their steps with grief 
and tears. If this is not folly, we may as well expunge the 
term from our language. It will never be more applicable 
to any subject. 

II. The delusiveness of procrastination. Sinners deceive 
themselves in supposing that they will become Christians at 
some future time. Satan himself does not object to this view, 
for he uses it as an opiate for the conscience. How do they 
know" that they wall become Christians at some future day? 
They imagine that there are difficulties in the way now that 
will be obviated in time to come. How do they know ? Can 
they pry into futurity and tell what is to be and not to be? 
Are they not deluded? As to difficulties, they will be as 
great in all time to come as they are now. A heathen poet 
refers to a rustic who on the river bank *' expectant stands 
until the stream rolls by." Under as great delusion labors 
the man who, on account of present difficulties, is deterred 
from seeking the salvation of his soul. Is not the spirit of 
procrastination a delusive spirit ? 

III. The guilt of procrastination. It is sinful to delay re- 
pentance. Two facts will make this evident : 

1. Those who procrastinate promise to give to God what does 
not belong to them. I mean future time. Time is so valuable 
that God gives it to us by moments. You cannot say that 
any moment except the present is yours. You are dishonest 
in promising to give to God what does not belong to you. 
Suppose I should promise to give away your property : you 
would say I had no right to do so, the property not being 



NOTES OF SERMONS. 203 

mine. But I would have the same right that you have to 
give future time to God — that is, none at all. When you 
make such a promise you both presume on the future, 
and sin against God by agreeing to give to him what is not 
your own. 

2. God forbids procrastination. He does this in command- 
ing sinners to repent. I assume it as a fact that you are 
under obligation to God. You admit this by intending to 
repent. If then you are under obligation to obey God, you 
are guilty when ypu disobey him. What does he say to you? 
See Isa. Iv, 6, 7; Matt. vii. 13; Luke xiv. 17; Heb. iii. 7; 
Kev. xxii. 17. Every moment you put off your return to 
God you sin against him. The delay is sinful. Is there not 
guilt in procrastination ? 

IV. The danger of procrastination. There is danger — • 

1. Because of the poiver of sinful habits. Every one knows 
that habits, good or bad, can be confirmed. The more a man 
sins against God, the more the habit of sinning is confirmed. 
Jer. xiii. 23. The more one sins, the more is he inclined to 
sin. The power of sinful habits creates great danger. 

2. Because God may give up sinners to work out their 
destruction. When God says to a man, as he did to Ephraim, 
*'Let him alone," what hope is there? The time of the Jews' 
visitation passed away unimproved, and their house was left 
desolate. The means of grace are a curse when God with- 
holds his blessing. 

3. Because death is at hand. Death ends the day of mercy. 
There is no salvation ofiered to the dead. When death comes, 
the sinner's character becomes hopelessly unchangeable. 

REMARKS. 

I. Do not copy the example of Felix. 

II. It will require eternity to comprehend the folly, the 
delusiveness, the guilt, and the danger of procrastination. 



204 NOTES OF SEEMOIfS. 

THE SIN OF INGRATITUDE. 

But Hezekiab rendered not again according" to the benefit done unto 
him. — 2 Chron. xxxii. 25. 

Hezekiah was reckoned among the good kings of Jadah. 
This is remarkable, as his father Ahaz, and his son Manasseh, 
were very wicked. History often teaches us that piety has no 
necessary connection with lineal descent. We are reminded 
that the Lord's servants are '' born, not of blood .... but of 
God.'*' John i. 13. The two most conspicuous facts in the 
life of Hezekiah were his miraculous rescue from the ruin 
threatened to his kingdom by Sennacherib, King of Assyria, 
and his wonderful recovery from sickness, with fifteen years 
added to his life. He no doubt felt at the time profoundly 
grateful for these deliverances; but he soon forgot them. 
He was like the children of Israel after they crossed the Red 
Sea. Psalm cvi. 13. The theme suggested by the words of 
the text is — 

THE SIN OF INGRATITUDE. 

Let us inquire into — 

I. The nature of ingratitude, What is it ? It is a failure to 
appreciate kindness. It is not to feel obligations created by 
favors received. It is to be unthankful for benefits conferred. 
It is, of course, the opposite of gratitude. The obligations of 
gratitude are regulated by the relations of parties to one 
another. These obligations exist where parties are equal. 
They are stronger when the party conferring the favor is 
superior in position, in character, and in reputation, and 
where the party receiving is very unworthy. Apply this 
principle to the relation between God and man. He is 
highly exalted above all his creatures. When he bestows 
blessings on them, there should be devout appreciation. This 
is true of all rational creatures ; but men are sinful creatures. 



NOTES OF SERMONS. 205 

aud their unworthiness results from this fact. Their obliga- 
tions to be grateful are stronger because of their unworthi- 
ness. Ingratitude does not recognize these obligations at all. 
The ungrateful heart is an insensible heart, a callous heart, a 
heart without feeling. 

II. The sin of ingratitude. " Hezekiah rendered not again 
acording to the benefit done unto him." He had received 
signal blessings. His ingratitude Avas sinful, and strikingly 
unreasonable in view of what God had done for him. That 
we may be impressed with the sin of our ingratitude, let us 
consider what benefits we have received from God. 

1. Our providential mercies. These are many, and they 
all come from God. He has brought us into the world at 
tlie most favored period of the world's history. What past 
century was so full of interest as the present? God has 
placed us on the theatre of life at this time. He has given 
us our abode in the most desirable part of the world. He 
has given us food and clothing. Speaking in general terms, 
we can say, that Ave have lacked nothing. We have many 
physical comforts, many intellectual pleasures, and many 
moral advantages; but how ungrateful we are as compared 
with what we should be ! Some of you, perhaps, never have 
a feeling of gratitude to God. You lie down at night with 
no gratitude for the blessings of the day, and rise up in the 
morning with no praises on your lips. You forget God. He 
has infinite claims on your remembrance. His favors should 
be thankfully received ; but you are like Hezekiah. Is not 
ingratitude a sin ? 

2. Qod has given his Son to die for us. This is the 
wonder of the universe. Well is it said : " Herein is love, 
not that we loved God, but that he loved us, and sent his Son 
to be the propitiation for our sins." 1 John iv. 10. The 
proof of this love is overwhelming. No angel can conceive 
how stronger proof could be given. God, in giving his Son 



206 KOTES OF SEKMONS. 

to die, had in view the salvation of men. He designed to 
link their salvation inseparably with his glory. In order to 
this, Jesus must die an atoning death. His blood must be 
sacrificially poured forth. The cross presents the only hope 
for lost sinners; but how many reject Christ! What ingrati- 
tude ! How base ! How atrocious ! Those who do not gladly 
accept God's offer of Christ as a Saviour, are monsters In 
human form. Satan may tempt them to commit this great 
sin, but he does not commit it. The ingratitude is worse than 
Satanic. 

3. God has made many of us his children. He has called 
us by his grace out of darkness into light. He has subdued 
our enmity, and made us his friends. He has delivered us 
from spiritual death, and made us subjects of spiritual life. 
By regeneration he has given us the nature of children, and 
by adoption the name of " sons and daughters," so that we 
cry "Abba, Father." He has forgiven all our sins. How 
much he has done for us! What have we rendered to him? 
Are we free from the sin of ingratitude ? Ah no ; we have 
not rendered according to the benefit done to us. 

4. God has given us the hope of heaven. It would be a 
great thing if he should let us live on earth always, as his 
children, with trials and afflictions as now; but he is going to 
do for us far better than this. The hope of glory he has 
given us is to be realized. Immortal blessedness is promised 
us, and the promise is sure. What are we rendering to God 
for the hope he has given us ? Does not the charge of in- 
gratitude lie against us ? 

REMARKS. 

I. There is no baser sin than ingratitude. 

II. Let sinners and saints repent of it. 

III. Render to God from this hour according to his 
benefits. 



NOTES OF SERMONS. 207 

NO EXCUSE FOR SIN. 

If I had not come and spoken unto them, they had not had sin : but 
now they have no cloak for their sin. — John xv. 22. 

Where little is given little is required, and where much is 
given much is required. These principles, so manifestly just, 
were announced by Christ, and are everywhere recognized in 
the gospel. They will be recognized in the judgment of the 
last day. The difference between little and much is so great 
that those receiving little are comparatively without responsi- 
bility and without guilt. It is only comparatively, not really. 
This is the meaning of the text — that in a comparative sense, 
men would not have sinned if Christ had not come ; that is, 
they would not have had it in their power to sin in circum- 
stances so aggravated. The topic now to be considered is 
this: 

NO EXCUSE FOR SIN. 

To illustrate this topic, I present the following points : 
I. Christ has come and spoken to men, " If I had not come 
and spoken unto them." The advent of Christ in the flesh 
introduced a new era. We sav the Christian era, datinor it 
from the birth of Christ. *^ In the year of our Lord," is a 
common form of expression. Christ came ip fulfillment of 
prophecy. His coming was looked for during a period of four 
thousand years. Every sacrifice anticipated it ; the blood of 
everv altar ran in the direction of Calvarv. The cominof of 
Christ is the most important of all events. How benevolent 
the object for which he came! John x. 10; 1 Tim. i. 15. 
Christ has spoken to men. On what subject ? Not about the 
trifles of this world. He has not told us how to get wealth, 
or honor, or any worldly thing. He has told us about God, 
revealing the divine character. He has told us of our sin 
and condemnati(m, our helpless guilt and guilty helplessness. 
He has told us the way of salvation. He has told us of a 



208 XOTES OF SEPvMOXS. 

glorious heaven, and how to obtain it. He has told us of a 
fearful hell, and how to avoid it. How thankful ought men 
to be that Jesus has come and spoken to them ! 

II. If Jesus had not come and spoken to men, they ivould not 
have had sin, comparatively. How much less would they have 
known of God and salvation ! Christ came as the Lio:ht of 
the world. If he had not come, the world would have re- 
mained in darkness. He came as the Life of the world. 
Had he not come, the world would have continued in death. 
He came as the Saviour of the world. If he had not come, 
there would have been no salvation. By his coming he 
abolished death, and brousrht immortal life to lig^ht throuo^h 
the gospel. How different the condition of those living 
before, and those living after, the coming of Christ ! How 
little light was enjoyed in patriarchal times, and under the 
Mosaic Economy ! Sin committed then was not sin, as com- 
pared with sin committed now. The light then was darkness, 
as compared w^ith the light now. It is a startling thought, 
that while the coming of Christ secures the salvation of count- 
less millions, it makes it possible for men to sin far more in- 
excusably than if he had not come. To perish through a re- 
fusal tc use a remedy is far worse than to perish because there 
is no remedy. You now have some faint idea of what Jesus 
meant by saying that men would have had no sin if he had 
not come and spoken to them. That is, they would have had 
no sin comparatively. 

III. Now men have no excuse for sin. The text says, "no 
cloak." A cloak is a covering, something used to cover. 
Figuratively, it is a pretext, an excuse. To have no cloak 
for sin is to have no excuse for it. Those who reject Christ 
are in this condition. What excuse can they make for their 
sin? None that will possess a single element of validity at 
the judgment. They sin against light ; for '' to them who sit 
in darkness has light sprung up.'' Matt. iv. 16. It is light 



KOTES OF SERMONS. 209 

from heaven, lighting every man that comes into the world. 
Men sin against this light. Is there any excuse for it ? They 
sin against knowledge. They know far more and far better 
than they do. They do not sin ignorantly, but knowingly. 
What excuse have they? They sin against love. There 
was an incarnation of love when Jesus became incarnate. It 
was love that brought him down from heaven. It was love 
that made him the Man of sorrows. It was love that sought 
vocal expression when he said, "My soul is exceeding sor- 
rowful, even unto death." It was love that presided over the 
scene of crucifixion and gladly exclaimed, " It is finished." 
There is no love like this. But men sin against it. What 
excuse have they? Is there the shadow of justification? 
They sin against atoning blood. Without this blood there is 
DO remission of sins; and, therefore, to sin against it is a sui- 
cidal thing. It ruins the soul. It makes the sinner the 
author of his miserable destiny. Think of the value of the 
blood sinned ao-ainst — the blood of Christ, Thev sin ao;ainst 
mediatorial authority. Jesus as Mediator has all power, and 
a name above every name. Phil. ii. 8-11. Rejection of 
Christ is the climax of sin, for which there is no excuse. 

REMARKS. 

I. Your attempts to make excuse for your sin are vain. 

II. You will make no excuse at the judgment seat. 

III. Let not the coming of Christ be the means of aggra- 
vating your perdition. 

THE OFFICE OF THE LAW. 

Wherefore the law was our school-master to bring us unto Christ, that 
we might he justified by faith. — Gal. iii. 24. 

Paul, in his Epistles to the Romans and Galatians, uses the 
term law to denote the ceremonial law of the Jews, and alsQ 

S2 



210 NOTES OF SERMONS. 

the moral law, peculiar to neither Jews nor Gentiles, but com- 
mon to both. In Romans iii. 21, he refers to the former, and 
in verse 19, to the latter. In the second verse of the chapter 
from which the text is taken, the ceremonial law is no doubt 
meant, while in verse 13, the moral law is referred to. In 
Romans x. 4, I rather think the term law is employed in its 
twofold sense ; and this I take to be its import in the text. 
Probably the meaning is, the system of law, including the 
law ceremonial and the law moral, was our school-master. 
The subject to consider is — 

THE OFFICE OF THE LAW. 

What is it ? The text tells us — 
I. To lead to Christ, 

1. This was true of the ceremonial law. One of the most 
prominent features of this law was the offering of sacrifices. 
In these sacrifices there was a symbolic transfer of sin from 
the oflferer to the victim. The guilty man placed his hand 
on the head of the victim. Tiiis was an individual sacrifice. 
In general sacrifices the high priest acted for the congrega- 
tion of Israel. Now the symbolic transfer of guilt was of 
course not a real transfer, but it was typical of a real transfer 
to be made when the Lamb of God should present himself at 
the altar of sacrifice on Calvary. In this sense the ceremo- 
nial law was a school-master to lead to Christ. This was its 
office, and its types and shadows were fulfilled in him. 

2. Supremely true of the moral law. This law lays its 
claims imperatively on all rational creatures. The ceremo- 
nial law of the Jews is done away ; but the moral law, exist- 
ing before the ceremonial, still exists, and will exist forever. 
Tiie whole of this law is virtually compressed by Christ into 
the two requirements of love to God and love to men, and 
the.se are vitally incorporated into the gospel. It is the 
office of the moral law to lead to Christ. It does this — 



NOTES OF SERMONS. 211 

a By showing what sin is. " Where no law is there is no 
transgression.'' *'For sin is the transgression of the law." It 
is also said: " By the law is the knowledge of sin.'' This is 
because the law is the standard of right. It is spiritual, 
reaching the heart as well as the life. The law makes every 
]uan know that he is a sinner, because it shows what sin is, 
and he sees that he has committed it in violating his obli- 
gations to God. This knowledge of sin is the first step taken 
in the way that leads to Christ. If this step is not taken, no 
other w'ill be taken. 

6. By revealing the danger to which sin exposes. The 
danger is seen in the penalty of the law. As sin is no trifle, 
but a terrible evil, the peril to which the sinner is liable is 
fearful. This peril includes all that is meant by the wrath 
of God. This wTath is revealed (Rom. i. 18 ; Eph. v. 6), 
and it abides even now on the unbeliever (John iii. 36), but it 
is in a special sense the wrath to conie. Are not transgressors 
of the law exposed to terrific danger? Unquestionably. A 
knowledge of this danger is a second step in the way that 
leads to Christ. A sense of the need of Christ as a Saviour 
is connected with a knowledge of the danger to which sin, as 
the transgression of the law, exposes. 

c. By destroying all hope of legal justification. This hope is 
entertained by all who do not know what sin is, and the dan- 
ger to which it exposes. There is in man an innate partiality 
for the doctrine of justification by works. All are Pharisees 
by nature. Those who become Christians die to the law. 
They die to all hope of justification by works of law. This 
is true of any kind of law and any kind of works. This 
species of death is indispensable to discipleship to Christ. No 
one lives to God w^ho does not first die to the law. What 
said Paul of himself? '' I through the law died to the law, 
that I might live unto God." Gal. ii. 19, Revised Version. 
The law makes no compromises, but requires perfect and 



212 NOTES OF SERMONS. 

perpetual obedience. Legal justification is impossible unless 
man can do more than the law requires, so that present and 
future obedience may make up for past failures. But this can 
never be, for the good reason that man cannot at any time do 
more than his duty. The law, with its holiness, its spirit- 
uality, and its penalty, properly understood, crucifies all hope 
of salvation by works. In destroying this hope, the law does 
not leave the sinner hopeless, but leads him to Christ for sal- 
vation. It leads him away from the deeds of the law to the 
grace of the gospel. In short, it drives him from Sinai and 
leads him to Calvary. 

II. What occurs when the law performs its office. This the 
text leaves in no doubt; for it says, '*' that we might be justi- 
fied by faith." If we understand the system of faith which 
the gospel reveals to be referred to, this is the only way of 
justification. We are justified by grace through the redemp- 
tion that is in Christ Jesus. If we understand faith as that 
act of the soul that receives Christ and relies on him for sal- 
vation, it is in this sense the indispensable means of justifica- 
tion. How suitable this way of justification! No other way 
would be suitable or possible. " It is of faith, that it might be 
by grace." In the gospel method of salvation, grace and faith 
are adjusted to each other. 

REMARKS. 

I. It is all-important that the law perform its ofiSce. 

II. The law should be preached in the gospel. 

III. Pitiable are those who rely on works of law for sal- 
vation. 

THE GREATNESS OF THE SIN OF UNBELIEF. 

But he that believeth not is condemued already, because he hath not 
believed in the name of the only -begotten Son of God. — John iii. 18. 

There is no chapter in the Bible which contains more im- 
portant and more precious truth than this. We have here in 



NOTES OF SERMONS. 218 

substance the whole gospel of the grace of God. We are 
told of the two great things in a sinner's salvation which in- 
volve whatever accompanies salvation. These two things are 
regeneration by the Holy Spirit, and faith in the Son of God. 
What Jesus said to Nicodemus on these points is, I trust, 
familiar to most of you. The subject of faith has connection 
with the gift and the mission of Christ, as we see from verses 
14-18. God gave his Son, and faith receives him, while un- 
belief rejects him. It is implied that some believe and others 
do not. Not to believe in Christ must be a great sin. Hence 
the topic for present discussion — 

THE GREATNESS OF THE SIN OF UNBELIEF. 

That unbelief is a great sin will appear from these two 
facts — 

I. It entails condemnation. I use the word entails with a 
purpose. It means, in law, to settle or fix, but there must 
first be something to settle or fix. To entail, therefore, is not 
to originate the thing entailed. So it is with unbelief. It 
does not originate a sinner's condemnation, but it settles, in- 
tensifies, and perpetuates it. To make this matter plain, I 
need only say, that a transgression of God's law is the origi- 
nal basis on which condemnation rests. Unbelief rejects the 
gospel. But there would have been no gospel and no need 
of any, if sinners had not been condemned by the law. The 
essence of the gospel is that it tells the way of deliverance 
from the condemnation of the law. Nor is the law-basis of 
condemnation by any means narrow. It is so wide that the 
whole world stands on it, condemnation being universal. We 
are taught (Rom. i. 18-20) that the heathen are without ex- 
cuse. This shows that they are justly condemned. Moral 
obligation is recognized in the law of nature, but more fully 
in the written "law and the prophets." Hence the Jews were 
more inexcusable than the Gentiles. When Jesus gave the 



214 NOTES OF SEBMOXS. 

commission (Mark xvi. 15, 16), he meant that all men were 
lost, condemned, and in need of salvation. While a violation 
of law is the basis of condemnation, unbelief, in its rejection 
of the gospel, entails and greatly aggravates it. The text 
says, " He that believeth not is condemned already " — liter- 
ally, has been condemned. This condemnation remains be- 
cause of unbelief How great then must be the sin of unbe- 
lief ! For we are to remember that the salvation of the 
gospel, if accepted, brings glory to God, in the highest sense 
of the term glory, and also secures the best interests of men. 
When unbelief rejects the salvation, God is dishonored and 
insulted. What he has done in providing a Saviour is con- 
temptuously treated. Is not this a great sin ? Those, too, 
who continue in unbelief do their souls fatal injury. Pro v. 
viii. 36. No man has the rio:ht to do this. It is a o^reat sin ; 
but all that I have said is involved in the sin of unbelief 
Hence I argue the greatness of this sin. It is better to use 
iho, concrete than the abstract. I say, then, that the sin of 
the unbeliever is great, or in other words, that the unbeliever 
is a great sinner. 

2. It rejects the only begotten Son of God. "Because he 
hath not believed in the name of the only begotten Son of 
God." This implies that not to believe in Christ is a sin of 
no ordinary magnitude. I beg you to notice the phrase ''Son 
of God.'' It denotes a relation to God which, in some 
respects, is like that between an earthly son and father ; but, 
in other respects, infinitely unlike. The second person in the 
Trinity was the Son of God from eternity. You say you can- 
not comprehend this; nor can I. But God sent his Son, and 
he must have been his Son before he sent him. Notice the 
words "only begotten." One Son, unique, infinitely beloved, 
and, speaking after the manner of men, we may say, more 
beloved because the only Son. Now God so loVfed the world 
as to give this " only begotten Son." In giving him he so 



KOTES OF SERMONS. 215 

exhausted the treasury of heaven that he has never given 
anything else except in connection with him and for his sake. 
This "only begotten Son of God" became the Son of man, 
the Son of Mary became a Man of sorrows, the object of ma- 
licious hate, at whom calumny shot all the arrows in its quiver. 
He died for sins, because he died for sinners. , His death was 
indispensable to salvation. No ray of light or hope reaches 
man in his darkness that does not emanate from the cross. 
Acts iv. 12. Salvation was procured by his obedience and 
blood. This dearly bought salvation is offered to men " w^ith- 
out money and without price." But unbelievers will not ac- 
cept it. They reject the only Saviour. Here the sinfulness 
of unbelief is seen. Here we perceive what Jesus means in 
John xvi. 9. The Holy Spirit, in convincing of sin, directs 
attention to sin in its most aggravated form, even as it appears 
in the rejection of the Saviour. Faith in Christ is the appro- 
priation of the only remedy for the removal of the disease of 
sin. Unbelief will have nothing to do with the remedy. It 
is, therefore, a most peculiar sin and the greatest of sins, be- 
cause it infallibly prevents the pardon of all other sins. Con- 
sider this: Here are other sins wuthout number, and, ac- 
cording to the gospel, they might all be pardoned in a 
moment but for unbelief This great sin hinders the ap- 
plication of the remedy for the removal of sin. It refuses 
to accept Christ, the only begotten Son of God. The essence 
of its demerit and turpitude is to be found in its rejection of 
the only Saviour of sinners. 

REIMARKS. 

I. We see the perilous condition of unbelievers. 

II. The only hope for them is in repenting and believing 
the gospel. The consequences of final unbelief will be dread- 
ful. John viii. 24. 



216 KOTES OF SERMONS. 

SATAN AN ANGEL OF LIGHT. 

For Satan himself is transformed into an angel of light. — 2 Cor. xi. 14. 

Everything good is counterfeited. Pride apes humility; 
ignorance clothes itself in the garb of \N'isdoni ; hypocrisy 
feigns to be sincere; enmity rankles under the mask of 
friendship. Strange to say, there were false apostles when 
Paul wrote this letter to the Corinthians. Men of this class 
are referred to in Revelation ii. 2. The church at Ephesus 
tested their claims, and exposed their pretensions. It is diffi- 
cult now to say what motives prompted those false apostles to 
transform themselves into the apostles of Christ; but the text 
gives the reason why the transformation was not to be mar- 
veled at. " For Satan himself is transformed into an angel 
of light.'' My subject will be — 

SATAN AX ANGEL OF LIGHT. 

My first inquiry will be — 

I. Who is Satan f The name is significant, meaning adver- 
sary, enemy. It is usually applied to the evil being we call 
the Devil. This fallen spirit is the chief of the fallen angels. 
Matt. XXV. 41. He has various appellations. John xii. 31 ; 
Eph. ii. 2 ; 2 Cor. iv. 4 ; 1 Peter v. 8 ; 1 John v. 18 ; Rev. xx. 2. 
The plural, devils, should be demons. There are many de- 
mons, while there is but one devil. Satan is the adversary 
of God and of man. He is full of malignity. What he did 
before his work in Eden, we know not; but he has been busily 
engaged ever since. The lapse of centuries does not exhaust 
his malignity. He is a powerful, crafty, and persevering 
enemy. His enmity to God makes him the enemy of all the 
creatures of God. He is intent on the destruction of crea- 
tures and the defeat of the divine plans. He wields the forces 
of evil, and they are immense. 

II. How does Satan transform himself into an angel of 
lights We learn from the context that the " false apostles" 



NOTES OF SERMONS. 217 

transformed themselves. They pretended to be what they 
were not. Under the guise of virtue they acted wickedly. 
Satan transforms himself. An angel of light is a good angel. 
Satan therefore pretends to be a good angel. He assumes to 
be the patron of truth and righteousness. Let me illustrate 
as follows : I refer to — 

1. The temptation in Eden. This was Satan's first trans- 
formation in this world. Gen. iii. 1-5. He pretended to be 
the special friend of our mother Eve. He insisted that great 
advantage would result from eating of the fruit of the tree 
of knowledge. "Ye shall be as gods, knowing good and 
evil." There was to be a vast enlargement of the realm of 
knowledge. He did not intimate that any evil consequences 
would follow. 

2. The temptation of Christ We have an account of this 
in Matthew iv. 1-11, and Luke iv. 1-13. According to 
Luke, Christ was tempted for forty days. Matthew tells us 
that at the end of forty days he was hungry, and Satan pre- 
sented three temptations. There is no contradiction. Jesus 
was tempted for forty days, and the three temptations re- 
corded were the last of the series. In these three, and 
doubtless in all, Satan appeared as an angel of light. He 
seemed anxious for Christ to act in a way worthy of his 
dignity as the Son of God. How plausible was the implica- 
tion that it would be best for the interests of his kingdom if 
Christ, in the beginning of his ministry, would give open 
proof of his Divine Sonship ! Satan artfully pretended to 
be the advocate of Christ's claims to the Messiahship, and 
said nothing as to the design of his temptations. 

3. Advocacy of sound doctrine. Satan as an angel of 
light appears to be zealous for the truth. We may well 
believe that he instigated Arius to assign Christ a place 
above all creatures, but not to admit his equality with God. 
Afterward he gave Christ a lower place, and then a still 

T 



218 NOTES OF SERMONS. 

lower, admitting him at last to be a very good man. In all 
this, Satan claims to be an angel of light, jealous lest God 
should be defrauded of his glory. A denial of the doctrine 
of atonement is based on what Satan suggests are proper 
views of the character of God. It is asked : " Does God need 
to be propitiated ? Is he not love ? " Regeneration by the 
Holy Spirit is supposed to be a reflection on the integrity 
of human nature. "Did not God make man ?" says Satan. 
"Did he not do his work well?" If Satan cannot induce 
the belief that regeneration is needless, then he insinuates 
that baptism regenerates, that "' sacraments " have efficacy, 
that we must cofiie to Christ through the church, and through 
priests. Satan, under pretence of zeal for the maintenance 
of truth, favors union of Church and State. 

4. He makes what is wrong appear rights and what is 
had appear good. 

a. He makes pride seem to be dignity He gets the advan- 
tange of many Christians in this way. They do foolish 
things, supposing that they are maintaining dignity of char- 
acter. They are prompted by pride in what they do. 

b. He makes resentment and a refusal to forgive injuries ap- 
pear to be self-respect. It is well to have proper self-respect, 
but it is not be confounded with resentment and revenge. 
What some professors of religion call self-respect is a great 
hindrance to the spirituality of many churches. It prevents 
the adjustment of differences among brethren, and, in many 
ways, does immense harm. 

c. He makes covetousness seem a wise provision for the future. 
Parents say, that they must lay up something for their chil- 
dren. This is right, but it is not to be so done as to rob the 
cause of God. There are few sins more deeply rooted than 
the sin of covetousness ; but when Satan as an angel of .light 
deflnes it he makes it appear commendable. 

d. He makes worldly conformity seem the best means of ex- 



NOTES OF SERMONS. 219 

erting a religious influence over worldly persons. This is a 
great mistake, but Satan conceals it. 

e. He makes it appear best for the young to wait till their 
minds become mature before tliey become religious, and for those 
in active life to retire from business before they concern them- 
selves about salvation. 

f. He makes despair of mercy appear to be humili'y. If 
he cannot prevent a sinner from seeking salvation, then he 
will say " there is no hope, and true humility is despair." 
Thus effort is paralyzed, and there is no striving "to enter in 
at the strait gate." 

REMARKS. 

I. Satan as an enemy is most dangerous as an angel of 

II. Christians, your safety is in watching and prayer. 

III. O sinners, let not Satan retain you as his captives. 

IV. Satanic power yields to divine omnipotence. 



THE DISEASE AND THE PHYSICIAN. 

Is there no balm in Gilead? Is there no physician there? Why then 
is not the health of the daughter of my people recovered ? — Jer. viii. 22. 

In this text the Jewish nation is represented as afflicted 
with a dire disease. Pursuing the figure, the prophet inquires, 
" Is there no balm in Gilead ? " Balm was in those days 
largely used in the healing art, and Gilead furnished an 
abundant supply. The prophet virtually says, " My people 
are diseased. Is there no remedy ? If there is a remedy, is 
there no physician to apply it?" Isaiah refers to the same 
disease in the words, " The whole head is sick." Isa. i. 5, 6. 
Christ employs the same metaphor. Matt. ix. 12. lam justi- 
fied therefore in discoursing on— 



220 NOTES OF SERMONS. 

THE DISEASE AND THE PHYSICIAN, 

I may surely say that — 

I. Man is the subject of moral disease. The common 
name for this disease is sin, and the metaphor has its basis in 
the fact that sin affects the moral constitution, even as literal 
disease affects the physical frame. The malignity of this 
moral disease may be referred to in connection with — 

1. Its antiquity. It is an old disease. Its ravages began 
with the birth of sin. As soon as man ate the forbidden 
fruit this disease assailed his moral constitution, and all its 
organs at once ceased to perform their appropriate functions. 

2. Its universality. It has been as wide-spread as the 
human race. It has prevailed in every land, on every sea, 
under every form of government, and in every generation. 

3. Its incurableness by human means. Philosophers have 
made their experiments. They have been to some extent ac- 
quainted with the disease, but have never discovered a 
remedy. It has been supposed by some that the culture of 
the intellect would remove the disease ; but the disease is of 
the heart, and intellectual culture has never made the heart 
what it should be. 

II. The competency of the Physician, Christ is the Phy- 
sician of souls. He is altogether competent, because — 

1. Se is omniscient. He is therefore acquainted with the 
pathology of the case, and knows what remedy is needed and 
how to apply it. 

2. He has provided a remedy. It may be called a two- 
fold remedy, made up of atoning blood and regenerating 
grace. 

3. Se is slcillful in the application of the remedy. He has 
had adequate experience. Proofs of his skill are to be found 
in all the centuries. 

4. He is sympathizing and faithful. He pities his diseased 
patients and does not let them suffer for lack of his attention. 



NOTES OF SERMONS. 221 

5. He is unconfined to localities. The physician of the 
bod J may lose a patient because he is in some other phice, 
and can be in but one place at a time. Christ, the Physician 
of souls, is in all places. No diseased sinner is where Christ is 
not ; for he is everywhere. 

III. The importance of an immediate application to the 
Physician, 

Three things make this evident — 

1. The disease is progressive in its tendency. It is con- 
stantly becoming worse, and more deeply seated. The sooner 
the Physician is called to apply the remedy the better. 

2. The Bhysician says, ''Now is the accepted timeP He 
knows when the remedy can be best applied. 

3. Delay has ruined millions. Tlie only safe thing for the 
diseased sinner to do is to apply to the Physician at once. 

REMARKS. 

I. Those saved from this disease are under infinite obliga- 
tions to the Great Physician. 

II. They should feel deep concern for their diseased fellow- 
creatures. 

III. They should most earnestly recommend the Physician 
bv savinor, " He has healed us, and he can heal others.'* 

IV. If the disease results in eternal death, the blame will 
rest on the diseased. There is a remedy, and a Physician to 
apply it. Relief is gratuitously afforded. 



SIN WRONGS THE SOUL 

But he that sinneth against me wrongeth his own soul. — Prov. viii. 36. 

Men often wrong one another. This is true of individuals 
and of nations. For what are courts of justice established ? 
Is it not that wrongs inflicted on persons and on communi- 

T2 



222 NOTES OF SEEMONS. 

ties may be remedied? In war, nations wrong one another 
on a large scale. All history shows this. But do men ever 
wrono; themselves? Nothino^ is more common. Thev wroucir 
themselves more frequently than they do their fellow-men. 
Every wrong done to others is a wrong to themselves, and 
some of their sins are an injury to themselves alone. 

I shall attempt, on this occasion, to establish this propo- 
sition — 

SIN WRONGS THE SOUL. 

You will observe that I speak not of the injury sin does to 
the body, but to the soul. We have many proofs that sin 
wrongs the body; but the most appalling injury it inflicts is 
on the soul. How does it wrong the soul ? 

I. The effect it produces on the soul's faculties shows its 
injurious influence. 

Consider in proof of this the following points — 

1. Sin darkens the understanding, Paul uses these words: 
^^Havino: the understaudine darkened, beinoj alienated from 
the life of God throuo:h the io^uorance that is in them, because 
of the blindness of their heart." Eph. iv. 18. The heart is 
the seat of depravity and exerts an injurious influence on 
the intellect. Hence, "the eyes of your understanding" need 
to be enlightened. 

2. It warps the judgment. Amid the darkness of the un- 
derstanding the judgment gives wrong decisions. Men may 
reach the point at which they will call good evil, and evil 
good. They may confound the distinction between truth and 
error. 

3. It stupefies the conscience. It is the special province of 
conscience to approve and condemn in accordance with the 
decisions of the judgment. Hence it indirectly stimulates to 
the doing of that which it can approve, and deters from the 
doing of that which it must condemn. But sin sears the con- 



NOTES OF SERMONS. 223 

science " with a hot iron/' that is, benumbs its sensibilities. 
Stupefaction of conscience is a deplorable calamity. 

4. It pervo'ts the will. The will of a holy being coincides 
perfectly with the w^ill of God. Sin causes the will of the 
creature to come into conflict with the will of the Creator. 
This conflict has to do with the very essence of sin. 

5. It desecrates the affections. It withdraws them from 
God and induces a violation of "the first and great command- 
ment " of the law, " Thou shalt love the Lord thy God with 
all thy heart." No language can describe the great wrong 
sin does the soul in the desecration of its aflections. 

6. It corrupts the imagination. This imperial faculty, in- 
stead of soaring among the works and wonders of creation, 
providence, and redemption, grovels amid contaminating 
worldly influences. 

Thus does it appear that sin wrongs the soul by its injuri- 
ous influence on the soul's faculties. 

II. Sin deprives the soul of happiness, " There is no peace, 
saith my God, to the wicked." Happiness is that state of the 
soul in which all its desires are gratified. But they can never 
be gratified while the soul is at war with the plans and pur- 
poses of God. Man was created that he might " glorify God 
and enjoy him forever." To enjoy God, to be happy in him, 
was one of the purposes of man's creation. Nor can happi- 
ness be found apart from God. The experiment has been 
made numberless times, but it has always failed and always 
will fail. Happiness is possible to the soul of man through 
fellowship w^ith God, and in no other way. Those who seek 
it otherwise have forsaken '*' the fountain of living waters, and 
hewed them out cisterns, broken cisterns, that can hold no 
water." Jer. ii. 13. Sin, in prompting the soul's departure 
from God, deprives it of happiness, and thus does it a wrong 
of great magnitude. 

III. Sin unfits the soid for heaven. Heaven is a holy 



224 NOTES OF SEEMONS. 

place, for it is, in a special sense, the dwelling-place of God. 
The joy of heaven is holy joy, and its society is holy. The 
pure in heart see God, and without holiness " no man shall 
see the Lord." Matt. v. 8; Heb. xii. 14. How then is it pos- 
sible for sinners to go to heaven ? He that sins against God 
wrongs his own soul by unfitting it for heaven, and thus de- 
priving it of celestial blessedness. This a wrong of fearful 
proportions. 

IV. Sin brings on the soul the miseries of hell. These 
miseries include what is meant by " the second death." The 
first death is that of the body, and is followed by the second 
death, which begins with the sinner's introduction into 
eternity. The saint, it is said, " shall not be hurt of the second 
death.' Rev. ii. 11. But how terribly will the lost sinner 
" be hurt " ! What a wrong will he have done to his soul, his 
own soul — a wrong terrific in its nature, and endless in its 
duration ! 

REMARKS. 

I. There is great folly as well as wickedness in sin. 
H. The sinner is his worst enemy ; wrongs his own soul. 
HI. Hell is a dreadful place ; for its inhabitants are moral 
suicides. 



A QUESTION, A COMMAND, AND A PROMISE. 

Sirs, What must I do to be saved ? And they said, Believe on the Lord 
Jesus Christ, and thou shalt be saved. — Acts xvi. 30, 31. 

It is easy to ask questions, and many trivial questions have 
been asked in all ages of the world. Men have made inqui- 
ries about matters of no moment — matters pertaining to this 
little world. The question of the text is not trivial; for it 
concerns salvation. It is the question of a man anxious to 
be saved. The Philippian jailer was awakened to a sense of 
his wretched condition, and said : " What must I do to be 



NOTES OF SERMONS. 225 

saved ? " We have in the words before us a kind of three- 
fold theme — 

A QUESTION, A COMMAND, AND A PROMISE. 

Let us direct our attention to — 

I. The question. What important things does this question 
imply? 

1. The sinner^ s lost condition. The jailer felt that he was 
lost. All sinners have transgressed God's holy law. They 
have brought ruin on themselves. There must be conviction 
of sin before the question of the text will be asked. Convic- 
tion is indispensable. Every one convinced of sin asks: 
**What must I do?" Conviction has to do with the intellect 
and the heart. I mean that a man must not only admit in 
theory, but feel in his heart, that he is a sinner. 

2. A sense of the danger to which sin exposes. Sin is an 
evil in itself, a great wrong, and on this account ought to be 
repented of; but there is fearful danger incurred by every 
sinner. The curse of God's law impends over him, and 
justice calls for the infliction of the curse. The penalty of 
the law comprehends all the miseries of hell. The sinner, 
conscious of his danger, feeling his exposure to the wrath of 
God, cries out, " What must I do to be saved ? " 

3. A deep earnestness about salvation. The jailer was in 
earnest. The anxious feelings of his heart prompted his 
question. If a sinner is ever in earnest, it is when he feels 
the importance of salvation. What is this world to him 
then ? How little does it appear ? He sees his soul unsaved, 
and an awful eternity before him. He desires above all 
things to know how he may escape impending wrath and 
come into a state of acceptance with God. 

4. A willingness to do anything to obtain salvation, " What 
must I do ? " As if the jailer had said, " I am willing to do 
whatever is necessary." When a sinner is effectually awak- 



226 NOTES OF SERMONS. 

ened, he is ready to exert all his powers in securing salvation. 
He can, it is true, do nothing meritorious, but there is some- 
thing for him to do, as we shall presently see, and he is will- 
ing to do it. His earnestness about salvation makes him 
willing. So much concerning the question. 

n. The command, " Believe on the Lord Jesus Christ." 
A matter of vital importance is. What is it to believe on 
Christ ? The answer to this question is twofold : 

1. It is to believe what the Scriptures say of his person, and 
his work of mediation. If the gospel represents him as the 
God-man, we do not really believe in him unless we accord to 
him divinity and humanity. If we say that we can believe 
in Christ without regard to his person, we make faith a belief 
in a name rather than in what a name represents. If Jesus 
died to atone for sin, and we do not consider his death ex- 
piatory, we do not in truth believe in him. We divest his 
death of its most important peculiarity, the very peculiarity 
which gives it saving power. It is an atoning death. 

2. It is to trust unreservedly in him for salvation. This is 
the essence of faith. It is personal trust in a personal Sav- 
iour. We sometimes hear faith spoken of as a belief of cer- 
tain propositions, such as that Jesus Christ is the Son of God, 
that he died, that he was buried, that he rose from the dead, 
ascended into heaven. These propositions are vitally import- 
ant, and they are true; but a simple belief of them does 
not avail to salvation. There is no saving power in proposi- 
tions concerning Christ; the power is in Christ himself. 
There is no power apart from a person. Therefore the faith 
that saves, is trust in Christ as a personal Saviour. " Believe 
on the Lord Jesus Christ." The preposition translated on 
seems to suggest the idea of resting the whole weight of our 
salvation on Christ. Faith is the condition of salvation, not 
in the sense that it possesses saving merit, but because it 
brin<is the believer into union with Christ. The saving virtue 



NOTES OF SERMONS. 227 

is in him ; and when he says to the poor sinner, " Thy faith 
hath saved thee," the meaning is, that faith is the channel 
through which saving grace reaches the soul. Notice the 
words, " to be saved " ; not to save myself, but to be saved. 
After giving himself to Christ in the act of faith, the sinner 
is passive — he is to be saved. 

III. The promise. *' Thou shalt be saved." Salvation has 
to do with the soul and the body, with time and eternity, 
with earth and heaven. It is accomplished in part in this 
world, and will be consummated in the world to come. It 
implies — 

1. Deliverance from sin. From its condemnation, from its 
power, from its love, from its pollution, from its practice. 

2. A reparation of all the injuries done by sin. Sin 
brought sorrow, suffering, and death into the world. But to 
the saved, sorrow and suffering are sanctified, and therefore 
they are blessings in disguise. All the injury that death 
does by consigning them to the grave will be effectually re- 
paired by the resurrection. To have a glorified body, like 
that of Christ, will be ample compensation for temporary 
imprisonment in the grave. 

3. Final exaltation to heaven and immortal blessedness 
there. Salvation will reach its culmination and glory at 
God's right hand. 

QUERY. 

What do you know about this question, this command, this 
promise ? 



THE END. 



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